The Wilderness, the Nation, and the Electronic Era: American Christianity and Religious Communication, 1620-2000 (Atla Bibliography Series, Issue 57)

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 Bibliography, 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. Charlesworth. 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 Holiness 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 Bibliographic 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 Textual Sources, by H. D. (Sandy) Ayer. 2001.

46. Science and Religion in the English-Speaking World, 1600–1727: A Bibliographic 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. Burton. 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 Bibliography Series is intended to be a resource for researchers and librarians in theological and religious studies. From its first installment in 1974, the Bibliography 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 bibliography of sources concerning communication in America from the colonial period down to the present day. This volume, the fifty-seventh in the Bibliography Series, 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

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At the end of John Milton’s master epic Paradise Lost, Adam and Eve are expelled 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 knowledge, and expansive possibilities. I grew up in a small town at the foothills of the Adirondacks that had a Carnegie 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 (London: Macmillan, 1910), 374.

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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 scholarly explorations of how Christians in the United States communicated their story and the gospel story. Sometimes these are surprising success stories, as surprising 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 putting into digital form the writings of some of the Christian tradition’s best religious 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), Dayton, 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 curriculum. Dr. Thomas E. Boomershine, professor of New Testament, was instrumental in developing the degree program and vigorously promoted the faculty’s involvement in communication studies. Dr. Leonard I. Sweet, as chancellor, gave the media program strong support and in 1990 he convened a conference on communication 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 Christianity and the History of Communication: A Bibliographic Probe.” I am grateful to both Drs. Boomershine and Sweet for stimulating my interest in communication 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 development 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 supported 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).

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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 Society 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, Denver 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 permission 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, denominations, 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 communication 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 scholarship, 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 inexhaustible 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 colleges 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.: Greenwood Press, 1989), xi.

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control to the literature. It was followed by a volume of 14 essays, Communication 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 Antiquarian 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 preliminary, 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 classified 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 development 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 discussion 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 developments 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 History, Social History, Cultural History. . . and Our History,” Journalism Quarterly 67, no. 4 (winter 1990): 645–48.

Introduction

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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, denominational, and classified. Many of the volumes include informative historical introductions. Additionally, this section is supplemented with bibliographies appearing 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 chronologically 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 Nation,1690–1799. The chief religious development ushering in the eighteenth century 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).

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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 establishment 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 professional ministerial education. Section V. Growth of the Nation, 1800–1860. The Second Great Awakening (1795–1835) heralded and codified democratic, populist sentiment under the leadership of Charles G. Finney, laying the groundwork for perfectionism and rational faith, expressed through persuasive preaching, and modeling a standard ecumenical 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 dissemination 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 featured lay preaching and lectures, opening opportunities for women to speak publicly. 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 movement 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.

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The missionary effort to evangelize the population moving westward developed a communication circuit of reporters, authors, story subjects, interpreters, colporteurs, periodicals, tracts, and financial patrons, which produced conversions, 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, moralistic 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, rhetorical 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, millennialist, 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, evolving from camp meeting and temperance songs into congregational singing. Early in the twentieth century advances in technology impacted the marketplace. 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 evangelicalism, which was to build an interlocking empire of revivalism, publishing, education, 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.

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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 preachers 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 Schuller, 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 mismanagement 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 lucrative 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 overlooked 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

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is therefore subjective since I have personally examined the literature and written 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 dissertations. 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 attempt to summarize the entire Bible within a tiny volume written for children.” Books Printed in America, pp. 3–190, includes 156 entries arranged chronologically, published 1765–1890, of which 26 are for undated editions. Each entry includes full title and imprint, size, binding, contents, illustrations, notes, and

1

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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 Presbyterian, and Indefinite, a general religious interest periodical “showing considerable favor to Presbyterian causes” or edited by a Presbyterian. Library location symbols conform to usage of the National Union Catalog of the Library of Congress. Comprehensive and indispensable for the early periodical press of these Presbyterian churches. 5. ———. History and Annotated Bibliography of American Religious Periodicals 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 chronological 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 bibliography 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 evolutionaryhistorical 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

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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 Biography, 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 sections 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 Methodist 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 Pernicious 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 Bibliography 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

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author. Citations are formatted to Library of Congress standards with annotations 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. Valuable 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 journal 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.” Proceedings 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.

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15. Ayer, H. D. The Christian and Missionary Alliance: An Annotated Bibliography 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 Newspapers, 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 History 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. Includes 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 American 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, Temperance 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.

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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 secondary sources that provide, in many cases, reference to primary sources. Includes sections for General Works, Protestantism, Roman Catholicism, Judaism, AfroAmerican 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 geographical area is limited to the United States.” It includes the holdings of 103 reporting 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 publisher 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 Lancaster 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 literature 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

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23. ———. Two Centuries of American Mennonite Literature: A Bibliography of Mennonitica Americana, 1727–1928. Studies in Anabaptist and Mennonite History, 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 Mennonite Church, The General Conference of Mennonites in North America, and Other Mennonite Groups. Entries are arranged chronologically by date of publication, 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 Annotated 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 Witnesses.” Also included are magazine and journal articles, American offshoots of the Watchtower Society, and non-American offshoots. The most comprehensive

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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 Literature, Material Associated with the Russell Movement, Material about Jehovah’s Witnesses, Offshoots of the Watchtower Bible and Tract Society, and NonAmerican Bible Student Groups. Includes an introductory historical essay explaining 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 phenomenally 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 Bibliographical 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 magazines 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 Publishing 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

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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 America. Bibliographical Guides, 8. New York: Garland Publishing, 1987. “This bibliography contains a comprehensive listing of the literature of denominations 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 Survey 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 bibliography 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 catechetical, 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.

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Section I

33. Blumhofer, Edith L., and Joel A. Carpenter. Twentieth-Century Evangelicalism: 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 scattered 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 Evangelicalism: 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 sayings, 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 publication. 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 Americana: Contribution of French Translations (1724–1820). New York: FrancoAmericana, 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 bookselling 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 communication 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 Spiritualist Periodicals, 1847–1900.” Proceedings of the American Antiquarian Society 99 (1990): 399–462.

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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 publication. 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 advocates of women’s rights and abolition.” Spiritualist periodicals provide information 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 practices 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 Bibliography 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; Autobiographical Books; Other Titles, partially annotated; and Post–World War II reprintings 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 religions; 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 editors 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. Charlottesville: University Press of Virginia, 1970. This work adds some 11,200 entries to Evans (listed below).

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43. Britton, Allen Perdue, Irving Lowens, and Richard Crawford. American Sacred Music Imprints 1698–1810: A Bibliography. Worcester, Mass.: American Antiquarian Society, 1990. Lists collections of sacred music, compiled by 141 individuals over a 112year 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 subordinate 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. Appended 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, indispensable 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 Brockway (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

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its content,” with title page reproductions of first editions, broadsides, and folios. Entries, arranged chronologically, provide bibliographic detail: printing, identification 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, bibliographies, 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 annotated 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 Civilization, 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, denominationalism, 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.

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49. Cadbury, Henry J. “Anthony Benezet’s Library.” Bulletin of Friends’ Historical Association 23 (1934): 63–75. A bibliographical catalog of some 330 titles from the library of Quaker reformer 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 Haverford College Library. Includes a large number of theological titles and many colonial American items. 50. ———. “Harvard College Library and the Libraries of the Mathers.” Proceedings 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, dissertations, 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 addition 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 Testament, The Films of the New Testament, and Selected Television Programs based on Both the Testaments. “In listing the individual films, the following information 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

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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 Library 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 primarily 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 applicable to American church history and communication. Author identifications include full names with dates where available, although there are occasional errors 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 articles, and dissertations published since 1948 “classified to shed the most light on the relationship between television and those concerned with theological education.” Entries include publishing information and are enriched with indications whether the work includes references to other discussions about the subject, footnotes, 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 developments 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

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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-Disappointment, 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 nineteenth 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 Catechism, with a Facsimile Reproduction of the Original Manuscript Presented to Parliament 25th November 1647. Fredericton, N.B.: Published for the Beaverbrook 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. Editions 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 publication, publisher/printer, date of publication, size, and location of copies in libraries and historical societies as well as copies privately owned. Also includes entries

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for editions of which no copy is extant. Supplements and updates the earlier bibliography by Benjamin B. Warfield (listed below). 60. Chamberlin, William J. Catalogue of English Bible Translations: A Classified 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 entries 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 SelfHelp 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 pagination, 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,

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books of devotion, sermons, and polemical treatises. A favorite object of Catholic attention and rebuke was Anglican Bishop Edward Stillingfleet. Indexes of printers and booksellers, chronology of imprints, list of editors/translators, dedications, 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 earthquakes, and miscellaneous works that can be said to have been occasioned directly 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 Earthquake.” 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 interpretations 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: Garland, 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, preliminaries, 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

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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 Tradition.” 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 revisions and publications of major denominational hymnody.” Provides a chronological 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 Colonial American figure.” In the judgment of Richard Niebuhr he was a theologian more than he was a political scientist.

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Section I

71. Crandall, Marjorie Lyle. Confederate Imprints: A Check List Based Principally 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 official publications, 2,730 unofficial publications, besides 181 newspapers and periodicals. See also Richard Harwell’s and Michael Parrish and Robert Willingham’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 publications, many religious in nature, are held by individuals and not publicly accessible 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, current 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

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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 includes 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. Bibliographies 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 publication, 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, containing 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 publication, name of publisher, and the beginning date of publication. See also the bibliography by Leslie R. Galbraith and Heather F. Day (listed below).

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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 resources 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 Parsons.” 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 according 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. International 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 encyclopedias), 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 bibliography that documents the origins of New England, particularly its religious foundations in Anglican sixteenth-century England and as expressed in the

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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 Historical 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. Undoubtedly 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.” Journal 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 mimeographed 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 Bibliography 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 Movement, an essay outlining the movement’s emergence and its transformation into a complex agent of spiritual renewal (1967–1974); General Resources; The Extremists (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

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Historical Resources, pp. 23–80, is especially strong. Press coverage of the movement 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 following 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 symbols 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 AfricanAmerican Pentecostalism in America from the period of the 1880s to the present.” Information was gathered from repositories and libraries, dissertations, the Federal Bureau of Investigation, magazine articles, newspaper articles, oral interviews, 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 media 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 Bibliography.” 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. Contains “additions, corrections and supplementary bibliographical notations for the

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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 alphabetically 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 bibliography 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 decade. 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 Publishers; 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, disregarding 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.” Catholic 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 Canadian 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).

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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 identification 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.

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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 (Disciples 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 American 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 published in America. 106. Graff, Harvey J. Literacy in History: An Interdisciplinary Research Bibliography. 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 century. “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.

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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 (originally 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 commentaries, 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 descriptions, 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 additional titles published in the Confederate States of America. Part 5, Religious

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Publications, includes 319 titles of sermons, Bibles, devotionals, hymnbooks, catechisms 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 discussing 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 sermons, and wrote prayers and articles of faith. 114. Haynie, W. Preston, comp. A Northumberland County Bookshelf or a Parcel 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 fifteenpage 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

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particular genre first appearing in 1750, continuing well into the nineteenth century. It is conservatively estimated that some four million of these primers 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 introduction 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. Descriptive 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 Innovation.” 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.

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Lists writings by and about Stowe published 1833–1975. Includes a wide variety 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 publication 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 information 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: Geographical 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, controversial, 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 bibliographic 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

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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 publication, 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.” Homiletic 23, no. 2 (1998): 21–23. Published in three parts, 1998–2001, beginning with this winter issue and appearing 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.

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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 sections: 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 significance. 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 graduate 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 nineteenth century when seminaries were first established in America down to the present. Pulls together widely disparate sources, whether book, article, dissertation, 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 music [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 Caribbean 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 comprehensive, 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, publishers, dates of publication, and suppliers.

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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, spelling, 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 societies. 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 Participation 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-speaking 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-Pentecostalism 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 volumes, 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 opposition to it.” Serves as an index to periodical literature on the movement. Ecumenical 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,

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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 locations, 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 comprehensive 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 entries under Clergymen, Evangelists, and Missionaries, for example, yield scores of references. 136. Kelly, R. Gordon, ed. Children’s Periodicals of the United States. Historical Guides to the World’s Periodicals and Newspapers. Westport, Conn.: Greenwood 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 literature. 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

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represented as they deserve,” such titles are accessible through the general index under headings such as “religious periodicals and Sunday schools,” or denominational 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 Frederick R. Goff. Washington, D.C.: Pan American Union, 1959. Contains facsimile reprint of Bishop Kennett’s Bibliothecae Americanae Primordia 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 dating 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 Bibliographical 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 variants 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 Association 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

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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 Bibliographical Study. Garrett Bibliographical Lectures, no. 8. Evanston, Ill.: Garrett Theological Seminary Library, 1972. Has an essay on the Problem of Asbury’s Theology followed by three bibliographies: 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, eventuating 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 Bookseller, 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.

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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. Westport, 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.: Mercer 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

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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, discusses 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 history 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 noteworthy 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 classification 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-

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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 Supplement. 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 period. 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 Franklin, 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 location 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 America.” The 2,664 entries concentrate on twentieth-century materials. Sections on

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education, communications, and literature and the arts relate helpfully to the history of communication. Provides excellent coverage of Fundamentalism, Pentecostalism, 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 dissertations 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 revised 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 information varies. Besides books, citations include sermons, speeches, letters to the editor 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 religiousbenevolent 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.

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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 Catalogues, 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, manuscripts, 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 libraries. 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 University 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 Bibliograhia 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.”

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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 Catholic 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 subscription 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 Bibliography. 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 international 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.

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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 catalog main entry. “Here one finds books on geographical, scientific, philosophical, and literary matters; pamphlets and periodicals recording the theological controversies 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 Bibliography 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 German 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 granting the degree are supplied together with pagination. The majority of annotations are quotations from the author’s abstract or other description by the author. Notations 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 Congregationalism (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 American 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 Fosdick; (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 theses and dissertations.

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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,” organized 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 Salvation 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: Newberry Library, 1912. Contains 339 titles of individual editions of captivity narratives, many written by clergy who viewed the deliverance of victims as providential. Entries are alphabetical by author with full titles, imprint, collation, and many with annotations. 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: Lambeth Press, 1984. Contains an introduction sketching previous studies about Haynes; a biographical 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 considered 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.

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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 supplements 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 pamphlets 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 historical 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 employed newspapers to develop and support consensus. While coping with growing 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 Northwest 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).

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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 illustrators, 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 authors “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 Utopian 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, supplying 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 Filmography. 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 bibliographies of children’s literature and periodicals” were also searched. Contains many titles issued by the religious press, including those of the American Sunday 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.

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182. Parker, Harold M. Bibliography of Published Articles on American Presbyterianism, 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 popular, 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 pagination.” Library locations are provided. Well indexed by authors, editors, and compilers 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 comprehensive 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: Macmillan, 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

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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 Bibliographical Society of America 33 (1939): 55–68. Recounts Parsons’s research and discoveries while compiling his Early Catholic 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 publications (pp. 43–94) contains 122 annotated entries arranged chronologically by date of publication, 1812–1870. II. A bibliography of writings by and about Mason 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 index 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-

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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 Theological 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. Listing 1,916 titles, of which 1,528 are American imprints, it is an exemplary compendium 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 IndianWhite Relations in the United States. Chicago: Center for the History of the American 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 communications 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.

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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 compatriots. 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 Publication 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 Biographies (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 Bibliography. 2 vols. Hancock, N.H.: Shaker Community, 1977. Records the literature by and about the Shakers, the most successful and longlived of American utopian communities. Includes books, parts of books and pamphlets, 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

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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 continuances; 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 principles 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. Focusing 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 description, 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

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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 Historical 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 eighteenthcentury 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 written 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, annotations, notes, and library holding symbols. Holdings are referenced from over 500 college, university, theological seminaries, public libraries, denominational, 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,

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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 Collections; 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 history of publishing in America.” 205. ———. The Children’s Jubilee, A Bibliographical Survey of Hymns for Infants, 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 bibliography 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, published 1845–1898, housed at the New York State Historical Association at Cooperstown. See also the entries by Duncan Brockway (listed above).

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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 roving 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 students 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 history, 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 location 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.

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Produced by a Bible dealer-bookseller, this compilation enumerates and describes 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 Discovery 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 significance 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 editorship 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: Supplement 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-Bibliography. 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,

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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 author and title for each year. The place of publication and pagination are given together 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 person 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 Collections. 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 Parsons.” 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, 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.” Many of the entries are annotated.

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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 preceding 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 coverage of Charles Evans’s American Bibliography down to 1820. Entries are alphabetical 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 Bibliography. Bibliographies on Sects and Cults in America, no. 11. New York: Garland Publishing, 1987. A selective compilation of English language materials organized in sections: (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 researchers and students, particularly for non-Mormons. Complements Chad J. Flake and Dale L. Morgan’s A Mormon Bibliography (listed above).

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224. Shipton, Clifford K., and James E. Mooney. National Index of American Imprints through 1800, the Short-Title Evans. Worcester, Mass.: American Antiquarian Society and Barre Publishers, 1969. Alphabetical listing of the 39,162 titles in Charles Evans’s American Bibliography 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 Checklist 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 Testament.” 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 checklist 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 Bibliography. 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 contemporary 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 journalism history. A section on Research Guides and Reference Works provides guidance to related works.

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229. Smith, C. Henry. “Literature and Hymnody.” In The Mennonites of America, 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 printing presses. 230. Smith, Clara A. 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: Supplement I. Chicago: Newberry Library, 1928. Lists 143 titles of individual editions of captivity narratives, issued as a supplement 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 Written 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. London: 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 contains an introductory chapter that surveys and discusses the history, issues, and approaches to the field. The second section provides a listing of resources that

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enlarge and extend the discussion of introductory matters and issues. Other chapters cover more specific areas of the discipline: communication theory, history, rhetoric, interpersonal communication, mass communication, intercultural communication, 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 numerical 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 statements about Mennonites by non-Mennonites,” it includes periodicals, books, pamphlets, dissertations, festschriften, symposia, and encyclopedia and periodical articles. Provides basic bibliographical detail for 12,554 items together with library location symbols for institutions holding the titles. Organized geographically 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 Annotated 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 Bibliography. 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.

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238. Starr, Edward C. A Baptist Bibliography: Being a Register of Printed Material 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 nonBaptists 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 materials 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 Publishing, 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 industry, 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 Biographical Sketches. While not claiming to be comprehensive, this guide brings organization 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. Historical 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 founding 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.”

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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 issued. 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 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.” 242. Thompson, Brad. A Bibliography of Christian Worship. ATLA Bibliography Series, no. 25. Metuchen, N.J.: Scarecrow Press, 1989. Organized historically this bibliography “purports to contain books and periodical 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, Canadian, 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, including 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. Organized 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 exhaustive, 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).

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244. Trinterud, Leonard J., comp. A Bibliography of American Presbyterianism 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 identified 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 American Antiquarian Society 20 (1910): 269–356. The libraries of the Mathers (Richard, Increase, Cotton, Samuel [2]) are discussed 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 Tribute to Wilberforce Eames, 363–80. Cambridge, Mass.: Harvard University Press, 1924. Bibliography of works by Cotton published 1630 to 1747, listed chronologically, 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 cooperated 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 Hampshire (1784–1831, 1861); and Vermont (1777–1834, 1856–1858).

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249. ———. The Voice of the Old Frontier. The Rosenbach Fellowship in Bibliography. 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 editions 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 collectors 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 University of America, 1964. Annotated bibliography of all known hymnals published 1787–1961, comprising “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 Bibliography. 2d ed. New York: Scarecrow Press, 1963. Lists books, periodical articles, diocesan synod publications, unpublished doctoral 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.

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A good overview of the historiography of Pentecostalism with a critical evaluation 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 “interpret 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 appropriate, day of publication. A leading figure in the American Catholic church for almost two decades, 1883–1903, Keane was suspected of supporting the reproved 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: MacCalla, 1901–1902. Five volumes include: V. 1. Notes toward a bibliography of the British editions, 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 including 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 London. “The real history of the publication of the Westminster Confession in America 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

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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, pagination, 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 witness 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 Language 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 issued by the New York Tract Society (1812), New England Tract Society (1814), Philadelphia Female Tract Society (1816), and similar organizations, predecessors 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 entries are annotated with details of authorship, variations in title, collation, history of publication, illustrations, bindings, and other bibliographical data. Location

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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 Society, 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 Quarterly 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 collections 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 congregations 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 bibliographical 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: Philadelphia 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 existence 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 advertisements, 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. Philadelphia: 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

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his interests in the classics and in science, especially botany and astronomy. Theology 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 bibliographical 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/antislavery 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 historical 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 Movements and Topical Studies. Denominational groupings include subdivisions

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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 Dissertations. Bibliographies and Indexes in Religious Studies, no. 31. Westport, Conn.: Greenwood Press, 1994. A “bibliography of historically oriented doctoral dissertations. The compilation is divided into two major sections. Citations in Part One are arranged alphabetically 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 author 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 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 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 nineteenth century. Provides basic details on the importation of Bibles, early printings of the text, and of the translators, printers, publishers, and Bible societies responsible 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 colportage and seven other articles detailing the colportage, railroad, and automotive chapel car ministry in the Northwest; the Southern states; in Mountains and Mining 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

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and develop an evangelistic program reaching populations scattered over vast distances in the western United States. Well-documented studies attractively illustrated with photographic reproductions. 269. Ames, Charlotte. “Catholic Pamphlets and Pamphleteers: A Guide to Indexes 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 eminent Catholic clergymen” during the nineteenth century. Sermons, lectures, and addresses of this early period “prefigure the incredible avalanche of pamphlet literature 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 imposition 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 authors 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.

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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 rejection of an earlier strict Calvinism and the development of personal, highly individualistic 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 personalities 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 Colonies.” In Pulpit, Table, and Song: Essays in Celebration of Howard G. Hageman, edited by Heather Murray Elkins and Edward C. Zaragosa, 100–112. Drew Studies in Liturgy, no. 1. Lanham, Md.: Scarecrow Press, 1996. “The middle Atlantic (colonies: New York, New Jersey, Delaware, and Pennsylvania) 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 Education: 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 Development in the United States, 1789–1930. New York: Columbia University Press, 1931.

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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 Revolution. The “Control Revolution” is “a complex of rapid changes in the technological and economic arrangements by which information is collected, stored, processed 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 Historical Sketch.” Religious Education 82 (1987): 269–78.

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Sketches the major media shifts impacting Judaism and Christianity, particularly 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 transmission 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 Alexander Campbell’s Psalms, Hymns, and Spiritual Songs (1828) to hymnals published 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 Episcopal Church to 1815. New Haven, Conn.: Yale University Press, 1924. A comprehensive history covering the transplantation of the Church of England 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 instructional 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 influenced 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

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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, Publishing, 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 useful 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 disseminating 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 demands and cold theology, was displaced by the more evangelical zeal of the antinomians, 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.

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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 Reformed Church in America “then had a hymnal just like all of the other American churches.” 287. Brumm, Ursula. American Thought and Religious Typology. New Brunswick, N.J.: Rutgers University Press, 1970. An investigation of the phenomenon of typology and its connection to American 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 Colonists stress the importance of teaching to the young, the former through repeated hearings in church, the latter in the schools.”

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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 Missions.” 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 during 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 development 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.

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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 Rhetorical 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 establish, 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 Biblical 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 Biographical 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 Protestant denominations, many Roman Catholics and a few Jewish hymnists. It contains the concise biographies of 155 women composers and 600 women hymnists.” 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,

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Magazines, and Books. Edited by Robert D. Leigh. Chicago: University of Chicago 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 recommendations 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 libraries 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 subdivisions. 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 McLuhan. 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.

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Cooley, John Dewey, and Robert E. Park; the rise of empirical media study; research 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, focusing 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 developing 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 comment 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 Protestants 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 contemplation 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.

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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 bibliography. 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, Ebersole clearly traces the use of these narratives from their Puritan employment as meditative-devotional texts, to that of mid-eighteenth century cult of sensibility tales, as didactic-religious titles in the nineteenth century, and finally as twentieth-century myths of the Fall expressed in fiction, movies, and scholarship. 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 language 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 official 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.

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This brief, well-written history notes the significance of economic forces, recurring cycles of powerful evangelistic movements, and major theological developments 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 Association, 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. Louisville, 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 “homiletical 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, wanting “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, comprehensive assessment. Volume 1, issued in print, contains the historical survey; volume 2, issued as a CD-ROM, includes documents illustrating and supplementing the survey. Each chapter is summarized with a conclusion, suggestions for further reading, and copious bibliographical notes. The best balanced and objective history of preaching to appear in over 70 years. Another recent study is that of Hughes Oliphant Old, Moderatism, Pietism, and Awakening (2004).

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311. Ellinwood, Leonard. “Religious Music in America.” In Religious Perspectives 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 oralaural characteristics as well as its communal aspects. 312. Emery, Michael C., and Edwin Emery. The Press and America: An Interpretative 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 political, 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 Newspapers. Westport, Conn.: Greenwood Press, 1995. A directory of selected periodical titles from the opening decades of the nineteenth century through the end of the twentieth century, religious in nature, oriented 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 tenure, circulation statistics, index sources, reprint editions, and location of copies. The usefulness of the volume is enhanced with cross-references and the appendix, “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, millennial, 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.

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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 analyzed in five categories: I. A Historical Outline; II. Religion and Science; III. Religion 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 succinct, useful guide to the history, development, and literature of the movement. 315. Finn, Thomas M. From Death to Rebirth: Ritual and Conversion in Antiquity. New York: Paulist Press, 1997. Traces the history of the doctrine of conversion in Greco-Roman paganism, ancient 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 Psalterspiel 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 history of each hymnal. Includes a “Master Alphabetical Compilation of First Lines of All Hymns Appearing in All Principal Brethren Hymnals in the English Language, 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 promotion 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

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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 century, 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 scholarship 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 American 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 Homeric 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 examines 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,

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from English to American tunes and texts, from general collections to denominational 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 tunebooks 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.: University 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 ministerial 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 developments 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, originally published in Europe, was reprinted in America to instill and reconfirm Mennonite doctrine, belief, and devotion and to counteract non-Mennonite influences

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on American adherents. Includes a useful chart of Spiritual Trends among Mennonites, 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 historian 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 polemic to justify their ancestry in the drama of a salvific history infused with scriptural 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 Jonathan 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.” 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.

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328. Goen, Clarence C. “Changing Conceptions of Protestant Theological Education 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 deserving 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 occasioned by the growth of foreign immigration, 1829–1839, and by the rise of political 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 tradition. This is of special importance since “consumerist reading is not only indifferent to religion, but actively hostile to it.” 331. Grimstead, David, and Roger Chartier. “Books and Culture: Canned, Canonized, 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 Billington’s Protestant Crusade and Ann Douglas’s The Feminization of American

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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 Quarterly 6 (1992): 257–315. A survey of Danish and Norwegian hymnody in America built on Ove HoeghGuldberg’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 packaging of the Holy Scriptures.” This decline is traced in five chapters that analyze several aspects of Bible production, distribution, and reception including: production, 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 influence 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 history 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 Evangelical and Reformed Church, 17–49. St. Louis, Mo.: Eden Publishing House, 1952.

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Reviews psalmody and hymn singing of the Reformed and Evangelical Synod Protestant traditions beginning with the Lobwasser version of the metrical psalter. 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.” Advocates 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 colonies.” 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.

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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 collections, 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 possessed 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 “interrelationship 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 topics.” 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.

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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 describe 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 chapters, 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 Imagination. Columbia: University of Missouri Press, 1994. A close examination of the African American sermon/text as a source of cultural 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 cultural 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, Frances 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 Toronto 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

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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 communicational 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 communication, 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 English 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.

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349. ———. “Preaching among Disciples of Christ.” Disciples Theological Digest 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 centuries,” including central issues such as those that are theological, sociological, hermeneutical, 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 present, 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 catechetical instruction, the organization of Sunday schools, and provided instruction 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

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manuals of instruction were prepared and printed.” Jones then proposes plans for developing and improving education for all African Americans, with denominations, 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 particular 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 compositions 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 dictionary “is designed for students, scholars, and researchers and supplies detailed profiles on publishers relative to (1) publishing history, (2) books and other publications 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 periodicals 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 identified 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

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books and titles for periodicals with opening and closing dates; (4) type of business 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 error 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 schoolmaster, 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 related 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 documents the development of Bible printing and distribution on a mass scale. Chapter 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 Lutheran Church—Missouri Synod.” Concordia Historical Institute Quarterly 70 (1997): 147–63.

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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, Missouri, 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 creates, that invites simultaneity and the deepest appreciation.” The three characteristics 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 curriculum 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 system that slaves used as a major survival technique.” Founded in the African tradition 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

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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 Encyclopedia of the American Religious Experience: Studies of Traditions and Movements, 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 studies 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-American Folk Thought from Slavery to Freedom. New York: Oxford University Press, 1977.

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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 simultaneous acculturation and revitalization. From the first African captives, through the years of slavery, and into the present century black Americans kept alive important 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, discusses 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 conservative periodicals that began publication between 1787, and 1879.” Organized into five sections: part I covers Political Journals, 1796–1870; part II, LiteraryCultural Journals, 1787–1863; and part III, Southern Reviews, 1828–1880. Part IV, Nineteenth-Century Orthodox Protestant Reviews, includes seven titles published 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 essay, which also contains information sources and publication history references.

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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 illustrate 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 eschatological 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 Israel. 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 particularly 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 literature in the millions, it remains, even today, a defining feature of Protestantism. In this study hymnody is considered essential to an understanding of the institution. 373. Marini, Stephen A. Sacred Song in America: Religion, Music, and Public Culture. Public Expressions of Religion in America. Urbana: University of Illinois 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 SingingSchools, 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, Mormons, Catholic Charismatics, the Conservatory Tradition (concert hall and elitechurch 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

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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 culture, church historian Marty cites evidence that the Bible has been iconic since colonial times and remains so in the late twentieth century. Americans have publicly 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. Westminster 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 consisting “of messages between the leadership of religious groups or movements and their constituencies,” Marty discusses it both historically and contemporaneously. Because its readership is usually confined to small audiences, the religious 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 between 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.

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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 extending from early psalmody (1691) down to the more recent Broadman Hymnal (1940). Reluctant at first to encourage congregational singing, the Baptists eventually came to enthusiastically embrace it. 379. McKibbens, Thomas R. The Forgotten Heritage: A Lineage of Great Baptist Preaching. Macon, Ga.: Mercer University Press, 1986. Part II: Baptist Preaching in America, covers the colonial, national, and antebellum 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 Baptists the foundation for a distinctive biblical theology.” Many of the early clergy were educated, instructed ministerial candidates who advocated theological education. Broadus, professor and author, provided the foundation for modern Baptist 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,

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an analogy also used by other media analysts. The spoken word, the written word, print, the photograph, the telegraph, the telephone, the phonograph, movies, 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 examines 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 relationship with the Judeo-Christian tradition; and (3) rhetoric and Brethren practice.” 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 ministries” as well as Islamic religious broadcasting. Provides coverage on persons, broadcasts, and media organizations that is difficult to locate or unavailable elsewhere. Biographical entries are succinct but well done, with a list of sources for additional information about the biographees, and there is often a photo. Appendixes 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 Broadcasting Programs; and (G) Selected Highlights of Religious Broadcasting. Appendix H is a select bibliography.

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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 commonly felt New-World ‘awakening’ manifests itself in each peak period or ‘revival’ 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 denominations 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 private 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 approach 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

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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.” Concepts 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 publishing 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 slavery. 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 others 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.

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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 assumptions; discusses its relevance to communal life; and evaluates preachers, preaching, and the future. A succinct overview with a brief bibliography attached. 391. Moore, R. Laurence. “Religion, Secularization, and the Shaping of the Culture Industry in Antebellum America.” American Quarterly 41 (1989): 216–42. An examination of the perplexing interpretive dilemma posed by the transformations 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 antagonistic 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 combing 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.” Historical 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 devoted 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 understand the uses and significance of religious imagery in everyday life rather

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than such use and significance in ecclesiastical or institutional settings. Moreover, 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 everyday 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 educational 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 introduction 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 technological 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 bestselling 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 political. Chapters on religion, publishing in the colonies, Bibles, books for children, Harriet Beecher Stowe, Charles M. Sheldon, and Howard Bell Wright all touch

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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.: Harvard 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 controversy. In the period 1850–1865, denominational magazines rise to prominence, although the religious press was not of the highest character either as journalism 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 agnosticism, the ethical culture movement, Christian socialism, New Thought, Christian Science and faith healing, theosophy, the YMCA, and the Salvation Army. Volume 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 Publishing, 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 descriptions 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 promoting 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.

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401. Nichols, Charles L. “Notes on the Almanacs of Massachusetts.” Proceedings of the American Antiquarian Society 22 (1912): 15–134. William Pierce’s almanac for 1639 was the first book printed in British America (no copy survives). The almanacs issued through 1700 were distinctly religious and were one of the books nearly every seventeenth-century household possessed. 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 American 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 civilization. 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 quarterlies, 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 concern was to promote spiritual culture. However, intellectual and aesthetic requirements were not neglected. See also the study by Daniel Nystrom (listed above).

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406. Ong, Walter J. Orality and Literacy: The Technologizing of the Word. London; 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, “incorporating an individualized self-consciousness developed with the aid of writing and print and possessed of more reflectiveness, historical sense, and organized purposefulness 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 communicative model of rationality: namely, arguments, rhetoric, and ethics, Osmer then describes “the turn toward communicative rationality as it has affected three traditions 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.”

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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 documented. 411. Peyer, Bernd C. The Tutor’d Mind: Indian Missionary-Writers in Antebellum America. Native Americans of the Northeast: Culture, History, and the Contemporary. Amherst: University of Massachusetts Press, 1997. A detailed study of the history of Native American literature during the salvationist 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 missionaries 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-Woodland 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, Volume 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 publishing 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 colonies as a favorite device for teaching children to read. As late as the first quarter

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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. Westport, 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 Puritans, Matthew Parker and the Elizabethan bishops, and finally, through the Rheims-Douay version.” The English Dominican authors employ a confessional (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 RheimsDouay, 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 Experience, 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 District 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.

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417. Raboteau, Albert J. “The Chanted Sermon.” In A Fire in the Bones: Reflections on African-American Religious History, 141–51. Boston: Beacon Press, 1995. The chanted or “black folk sermon” utilizing the oral and dramatic performance skills of the preacher emerged from the evangelical revivals of the eighteenth 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.” Baptist 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 SundaySchool Union, 1917. A substantive history of Sunday school work, more especially of the American Sunday School Union (ASSU). The chapters describing the creation of juvenile literature (the ASSU was a pioneer in this effort); Uniform Bible Lessons; 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 religious literature. Reprint: New York: Arno Press, 1971.

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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 Assembly 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 production 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 information 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 Christian 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 graduate theological institutions seeking accreditation in conformity with standards

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of the Association of Theological Schools. Left unresolved, however, are different 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, pragmatic approach is primarily applicable in reference to American Protestantism, specifically in the United States, and is distinguishable from “more highly conceptualized 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 communicate 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 publicrelations 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 organization, that documents the three major stages in the growth and development of American hymnody: “(1) psalters, or metrical versions of the psalms. 1620–1728;

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(2) the age of Isaac Watts and the Wesleys, 1729–1824; and (3) the rise and dominance 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 Quarterly 6 (1954): 297–310. The conventional “rhetoric of spirit antedating Columbus’ voyages of discovery” 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 inland, 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 meaning of their lives through personal experience recorded in autobiography identified 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 denominations. 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, “messiahs,” 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: Scholars Press, 1988.

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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 uncommon.” 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 Paperbacks 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 activities (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, relating to the publishing and educational work of the American Baptists. 434. Schneider, Louis, and Sanford M. Dornbusch. Popular Religion: Inspirational 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 literature 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 National 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

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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 Lambert Zuidervaart, examines the conjunction between restless youth, new media, and new entertainment. The conjunction is studied in relation to modernization, 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 freedom 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 Historical 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 institution. 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 movement. 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 Seminaries.” 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 university, 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.”

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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 commonly-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: University 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: newspapers, the library, and the book trade. The common school is seen as instrumental 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 reform, 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 toward Religious and Racial Maturity.” The Hymn 41, no. 4 (1990): 41–45.

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Examines “the hymnic tradition of six mainstream black Protestant traditions of the Methodist and Baptist persuasions.” An analysis of the genealogy of hymnals produced by these groups reveals in most cases an emerging selfawareness and self-identity of emergent positive black images and symbols expressed 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, Presbyterian; 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. Includes 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 Education in the Evangelical Church.” Methodist History 30 (1991–1992): 127–41. A review and analysis of catechetical instruction, 1809–1946, in the Evangelical 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 Community.” 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 proliferation 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 complex when we acknowledge the accelerating religious pluralism in the United States.”

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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 century the society prospered and expanded its activities to service Sunday schools, issue periodicals, publish books, and carry on extensive evangelistic work, employing 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 scriptwriter, 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 Periodicals 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-

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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 religious 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 examine 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 epistemology?” 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 Declaration 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

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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 general 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 education 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

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for the printed word—for religious tracts, for religious papers, and for copies of the Scriptures.” Distributed in the army were the following: Central Presbyterian, 2,000 copies weekly; Christian Observer, 3,000 copies weekly; Southern Presbyterian, 4,000 copies weekly. “Most eagerly sought (by soldiers) were copies 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. Presbyterian 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 Propagation 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 missionaries to America for the establishment of churches and the evangelization of Native Americans and African Americans. It provided catechetical instruction 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 libraries. 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 Reporting 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: immigrant (1789–1884); consolidation and institutionalization (1884–1945); professionalization (1945–1965); exploration (1965–1970); and reinstitutionalization (1970–present). 462. Thorp, Willard. “The Religious Novel as Best Seller in America.” In Religious Perspectives in American Culture, edited by James Ward Smith, 195–242. Princeton, N.J.: Princeton University Press, 1961.

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Analyzes the plots and themes used by the authors of American religious novels during the first century (1837–1940) of its development. These novels succeeded 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 codification of the revival as an “awakening,” a widespread cultural movement of salvation 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 revivals 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-

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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-videosatellite communicating religious publishing and distributing agency which reaches out to the general society, cooperatively serves many other denominations, 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 production 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 Charismatic 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 Publications; (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, suffering 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.

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A history of American preaching from colonial times through the first half of the twentieth century, which focuses on clergy of the larger, national denominations “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 contained 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, issued 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 theology 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

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psalmody, the development of hymnody, revivalism, ecumenicity, and postPuritan hymnody (i.e., post-1960). Less or minimal coverage is given to the Roman 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 between 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 reading 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 Preaching 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 responsibility 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 responsible 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,

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biographical, and illustrational. There is a bibliographical section, pp. 259–272, with three especially helpful appendixes: (1) American-Born Writers and Teachers 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 seventeenth century, Cotton Mather capitalized on the power of the press to reach a wider audience, to promote piety, and to counteract sinful behavior. Quakers promoted 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 paramount 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 sermons; and (3) biographical studies.” A systematic guide in the preface, pp. vii–ix, lists articles by fields of interest: history, rhetoric, the preacher, sermon preparation, 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 Typology.” 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.

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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 Reconstruction period, and the black struggle for justice and equal opportunity in the early twentieth century. 483. Woolverton, John Frederick. Colonial Anglicanism in North America. Detroit: Wayne State University Press, 1984. The first “general study of Anglicanism in the long period, between the settlement of Jamestown and the outbreak of the American Revolution,” includes a chapter on the Society for the Propagation of the Gospel and Anglican advancement, which details the concentrated, intensive efforts of Anglicanism to evangelize 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 Christian 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 efforts 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 Nineteenth-Century New York: The American Bible Society and Its Library.” Libraries & 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) Defining 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, particularly that of the American Episcopal Church. It clearly illustrates that nearly all the larger bodies of Christians had, by the nineteenth century, adopted liturgies,

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and that during the century there was a great enrichment and expansion of liturgical 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, correspondence, 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. Charlottesville: 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 Collection 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 percent of the collection, whereas in most private libraries of the period they constituted 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 Schoolmaster (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).

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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 colonists,” 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 seventeenth 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 constitutional 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, pamphlets, 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 rational 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.

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495. Bercovitch, Sacvan. The American Jeremiad. Madison: University of Wisconsin 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 seventeenth and eighteenth centuries. A wide range of literature is examined—doctrinal 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 Identity.” Canadian Review of American Studies 6 (1975): 131–50. The American Puritans developed a rhetoric of inversion; that is, “they invented 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 hermeneutics 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 seventeenthcentury colonial America. Based on biblical history it exhibits a linear typology of chosen Israelites, “primitive Christians,” and New England Puritans. The migration from England, settlement on the promised land, the founding of civil government, 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 Controversy Reassessed.” American Quarterly 19 (1967): 166–91. Refutes Perry Miller’s view of typology, particularly its use by Roger Williams. 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.”

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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 considered: 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 printings. The author directs most of his attention to the sermons published in New England between 1674 and 1750. These sermons variously emphasize conversion, 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 developed 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 remembered 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 founders” 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-

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Revolutionary Colonial American society.” Their educational contributions centered 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 developed 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 Congregational Network of the Seventeenth Century.” Proceedings of the American Antiquarian Society 94 (1984): 59–96. Utilizing an anthropological network analysis methodology, the author examines 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 eighteenth 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 difficulties 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 Revolution, 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, Publishing, 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

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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 useful 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 disseminating 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 correspondence he exchanged with six fellow clergy, advising and counseling them.

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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 authorship 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 literature 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 Literature 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 libraries, 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 Virginia 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 denominations and the state, refused to recognize noninstitutional religious practices as legitimate. 512. ———. “Thomas Teackle’s 333 Books: A Great Library on Virginia’s Eastern Shore.” William and Mary Quarterly 3d ser, 49 (1992): 449–91.

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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,” listing 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 believers. 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: Biography 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 rhetorical 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 recitation, 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 assessments 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

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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 Harvard College.” Publications of the Colonial Society of Massachusetts, Transactions, 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 theological 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 Theological 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 ethnohistory to explore how the Massachusett appropriated the language of Reformed Christianity and appreciated its meanings.” Embarrassed by their initial presentations 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 testimony, 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 conversion 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.

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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 Christianity (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 multiple significance of a passage and by analyzing each verse contextually.” 519. Cohen, Daniel A. “In Defense of the Gallows: Justifications of Capital Punishment 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 condemned 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 answers. Made a part of the New England Primer in the next century, thus continuing 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 during 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

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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 Librarianship 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 carried 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 England.” 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 McLuhan. 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; research 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 Preaching and Sermon Form.” Texas Studies in Literature and Language 25 (1983): 503–27. Considers the Puritan sermon under two modes: the subjective and the temporal. 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

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understanding of men.” These sermons, delivered faithfully every week, employing 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 “communication,” 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 conclusion. 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 demanded 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: Rereading Winthrop’s Sermon in Its English Context.” Early American Literature 33 (1998): 117–48. Marshaling both internal and external evidence, the author argues that Winthrop 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 Rensselaerwyck 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

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1664–1714, all the pastors were foreign born and most had some university training. 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 selftaught, 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 interrogation, 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 Christopher Sauer II (1721–1784) and his family during and following the American Revolution when their printing presses were seized. Chapter 12, Doctrinal Writings, 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

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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, Transactions, 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 collection 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 preaching in New England. 539. Elliott, Emory. “The Development of the Puritan Funeral Sermon and Elegy, 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 conditions 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.

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540. ———. Power and the Pulpit in Puritan New England. Princeton, N.J.: Princeton University Press, 1975. Drawing on the methodologies of structuralism, psychohistory, and demography, 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 language 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 generation and their heirs of the second and third generations. Elliott views the declension or jeremiad as a cultural myth or metaphor constructed by the first generation to retain the power to control their progeny. The sermons of Increase Mather, Samuel Willard, Urian Oakes, Cotton Mather, and others are analyzed to document 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 Arabella, 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 Literary 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 political and social life” by examining his conversion and activities as a “preacher, missionary, writer, counselor, and organizer.” Chapter 3, The Quaker, includes

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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 Pennsylvania 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 college 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 Harvard 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 McCullough, 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.”

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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 Bradford 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.” Harvard 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 nineteenth 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. Boston: 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, censorship, 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: Colonial Society of Massachusetts, 1984. Views the transformation of popular Protestantism into a genuinely Puritan establishment whereby the clergy gained power, especially over words. They “gave the ceremonial addresses on public days, wrote tracts the presses turned out, came

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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. After 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 impressions 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 vigorous 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 stereotypical view of Puritan literary expression as “stern and haggard.” 555. Frost, J. William. “Quaker Books in Colonial Pennsylvania.” Quaker History 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 Legend.” 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

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to his iconography was Penn’s friendly relations with Native Americans and his efforts to promote a harmonious society of peace and prosperity, including religious and political liberty. See also the study by Melvin Endy (listed above). 557. Gallagher, Edward J. “The Wonder-Working Providence as Spiritual Biography.” 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 American 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 Reference 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 Baptist, 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

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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 modifications 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 successive stages of redemption “by means of the Ramist principle of dichotomy.” Cotton, 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 American 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.”

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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 evangelical 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 preachers’ 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 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. 566. ———. “Toward a History of Popular Religion in Early New England.” William 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-Century New England.” In New Directions in American Intellectual History, edited by John Higham and Paul K. Conkin, 166–80. Baltimore: Johns Hopkins University 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,

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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 devotional 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 Practice.” Journal of Presbyterian History 58 (1980): 17–33. Believing that the widespread “practice of piety” was what made New England 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

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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 issued 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 abjuring 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 America 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

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and “the South had then ceased to control the machinery of organized communication of which she had so strenuously opposed the inauguration.” 576. Heimert, Alan. “Puritanism, the Wilderness, and the Frontier.” New England 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 communal 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 publication. 578. ———. “Writing after the Ministers: The Significance of Sermon Notes.” In Studies in New England Puritanism, edited by Winfried Herget, 113–39. Frankfurt 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 author 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.

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580. Hirsch, Mildred N., and Dorothy G. Harris. “From the Library of Pastorius.” 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 theology 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 inhibited by the Great Awakening and subsequent revivals after 1740. By the midnineteenth 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 complexity. 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.

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The Anglican establishment in Virginia struggled to educate and convert Native 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 preaching . . . 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 preacherperformers 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 conventions 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: Selections 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 Biographies 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.

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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 produce 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 employed 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, dogmatically inclined logic as expressed by Peter Ramus, Alexander Richardson, Bartholomäus 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 therefore 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 Interpretation of Material Shapes in Puritanism: A Study of Rhetoric, Prejudice and Violence, 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

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social condition of true mental images.” In this interpretation “the preacher-husband 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 editions. 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 Michael 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 during 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 communication, 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

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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 Franklin, 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 Monumental 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 Quarterly 63 (1990): 232–48. Analysis of a sermon by Robert Cushman, preached at Plymouth in 1621, expressing 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 conversion 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.

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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 disputation.” 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 Scotia and Canada. 601. ———. “Thomas Bray (1658–1730) Founder of Missionary Enterprise.” Historical 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 Propagation 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, particularly 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 Latitudinarian Anglicanism and, finally by 1805, to secularism and humanism and theologically 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. Philadelphia: 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

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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 materials. 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 delivering sermons. “The most frequent comments on preaching manner made in ordination 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 written 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 confessions 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 Cotton, 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.”

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609. Miller, Lillian B. “The Puritan Portrait: Its Function in Old and New England.” 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 accorded its sphere in the Puritan economy and soteriology. 610. Miller, Perry. “The Marrow of Puritan Divinity.” Publications of the Colonial 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 seventeenth and into the eighteenth centuries, the original Calvinism was further modified and developed by English, Dutch, and New England Calvinists. Gradually the doctrine of the covenant was formulated along juridical lines so that individuals 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 Wilderness (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 seventeenth 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. Sectioned into four parts: (1) Religion and Learning; (2) Cosmology; (3) Anthropology; 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 England 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

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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 Impulse 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 revelation, and physics would become a better expositor of the divine mind than theology.” 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 settlement 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 redemption 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. Makers 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 Language 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

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these writings were centered in disputes with his nemesis, John Cotton, who attempted 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 American 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. “Preaching, 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 Rhetoric and the Fifth Monarchy Movement in Puritan New England.” Journal of Communication 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.”

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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 access 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 experience 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 confession 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. Cambridge, 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, Morison corrects this mistaken caricature of the Puritans by showing that in New England “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

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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 appropriate 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 communicated 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 intelligibly.” 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.”

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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 Beginnings 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 emotive 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 activities 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 providence—provided an enormously rich environment for the growth of the news and for the growth of a particular methodology for identifying, gathering, reporting,

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and publishing news stories.” Reprinted in his Communities of Journalism: A History of American Newspapers and Their Readers (Urbana: University of Illinois 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 Seventeenth 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 seventeenth 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 Puritan 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 reconstructed 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 beginnings of the singing school movement. 633. Parker, David L. “Petrus Ramus and the Puritans: The ‘Logic’ of Preparationist Conversion Doctrine.” Early American Literature 8 (1973–1974): 140–62. Seeks “to identify the Ramist elements of the preparationist theories propounded by [Thomas] Hooker and [Thomas] Shepard by comparing their statements about faith and election first to those of Calvin, and then to each other.”

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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 Virginians 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 theological 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 literary 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 election 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 structural 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

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Wigglesworth. His use of Ramean logic reveals its practical usefulness in religious 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 deliberate 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, Tillotson (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.” Ironically, women were viewed as also vulnerable to Satan, always open to his blandishments, 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 Edward Norton, 1649.” Harvard Library Bulletin 13 (1959): 25–28.

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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 incunabula 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 theological treatises produced as broadsides, pamphlets, and books. The great preponderance of religious texts validates the author’s judgment that “it is a not uninteresting 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: Fortress 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 Quarterly 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 indirect, 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 language 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).

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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 Puritans [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.” Papers 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 settlements 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 England 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, justification, 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 institutionalize 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.

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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 missions 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 waging of cultural warfare and for the management of a powerful minority.” 652. Scanlan, Thomas. Colonial Writing and the New World, 1583–1671: Allegories 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 Cotton.” 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 leaving 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.

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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 emigrants 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 established, 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 undoubtedly encouraged the laity to assert themselves in ecclesiastical affairs.” These developments 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, particularly 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.

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Challenges the widely held assumption “that Miller read, comprehended, and utilized all or, at least, the overwhelming majority of New England materials. Actually, 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 reveal 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 unpublished 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 autobiography, 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 Autobiography 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

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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, Collections, 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 Murdock 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 Sermons.” 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 remarkably similar to those in our early history and range from guaranteed success to vanity publishing. Silver examines Cotton Mather’s sermons in some detail, supplying 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.

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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 century, 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, between 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 important commentaries. 670. Starkey, Lawrence G. “Benefactors of the Cambridge Press: A Reconsideration.” 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 grandfather 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: Massachusetts Historical Society, 1993.

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If, as several recent studies have proposed, “apocalyptic nationalism was not a dominant presence in the ideological universe of early- and mid-seventeenthcentury 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 Puritan 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 America: 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 Authorized 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.”

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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 instrumental in their production. In addition to tracing the almanac’s development, she discusses the almanac as literature. Attractively printed and handsomely illustrated, 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 instructing them in literacy, agriculture, and Puritan theology and by establishing “praying towns.” The imprisonment of Native Americans during King Philip’s War, interpreted by them as betrayal and deception, doomed Eliot’s strenuous missionary 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 typology—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 Sternhold 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 century 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 Relations.” William and Mary Quarterly 3rd ser., 46 (1989): 786–99. Samuel Stone’s (1602–1663) “Whole Body of Divinity” was the first systematic theology composed in colonial America. Predating Samuel Willard’s “Whole

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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 composed “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 Prophesying, the standard Puritan homiletical manual of 1607. Using images from scripture, 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 implications of these interrelations.” Four New England ministers and their sermon structures are examined: John Cotton, Benjamin Coleman, William Ellery Channing, 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 Colonial Society of Massachusetts, Transactions, 1910–1911 13 (1912): 288–92. Notes on early seventeenth-century libraries together with a 1704 invoice listing 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.

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As a preacher of Puritan orthodoxy in seventeenth-century New England, Willard 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 publications 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 “summarize the faith of New England in the seventeenth century.” A bibliography provides a complete listing of his publications together with an extensive compilation 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 introduction 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 examination of the data, especially those concerning John Eliot, John Winthrop, and Edward 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 useless, 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

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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 anthropology, 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 Missionary Enterprises.” Publications of the Colonial Society of Massachusetts, Transactions, 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 “Letters 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 Awakening 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 characteristics 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-

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perience conversion. “The Great Awakening in the middle colonies represented neither innovative religious behavior nor a statement of challenge to the establishment. 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.” Quarterly 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 considered 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 Awakening and allied events. The Puritan system failed both theologically and rhetorically. “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 Reverend 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 Awakening “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 American editions, three English editions, and innumerable reprints into the nineteenth

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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, published 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 seventeenth-century Puritans to have been opponents of free speech and a free press. Cites numerous cases in which they encouraged freedom of expression, allowing 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. Building 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 Pynchon 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 immediately condemned the doctrine as being heretical, prompting Pynchon’s return to England. The court also commissioned John Norton to publish a rebuttal, A Discussion 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.

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From the time of settlement down to the mid-eighteenth century, Virginia planters owned and read books “treasured for their utility, piety, or good learning.” 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 analyzed 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 arrangement 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.

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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 seventeenthcentury 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 sermons 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 Religion and Learning in the Foreign Plantations’—A Bibliographical Note.” Massachusetts 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 Promotion 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 writings 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

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were converting to Christianity, a more contemporary analysis suggests that “the new theology did not simply obliterate their previous lives: to the contrary, it offered 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 Puritan 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 conversion 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 Invitation 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 Research Center, John Rylands Library, Manchester, England. Whitefield preached and stayed at Northampton, October 17–20, 1740. Some months later, Northampton 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 auditors. “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 Revolution, 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

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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 condemned slavery but did little to effect implied social changes. The poet’s writings 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 Oppression, 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 became 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 Declaration 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.

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714. Andrews, William L. To Tell a Free Story: The First Century of Afro-American 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 literature 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 AfroAmerican 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’: EighteenthCentury 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.

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Argues that the Great Awakening of 1740–1741 “was the confluence of New England Puritanism and the various strains of Continental pietism already flourishing in the Middle Colonies.” 718. ———. “John Henry Goetschius and ‘The Unknown God’: EighteenthCentury 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 Hudson 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 peoples 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, newspapers, 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 Classicist 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

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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 Bibliographical 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, continuing there until 1768, when he removed to New Haven, remaining in the printing 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 tunebooks. 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 incoherent 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 letters 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

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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 response 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 acceptable 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 Association 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 Especially 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 Historical 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 composition, 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

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Davies hymns in his Selections of 1787, ensuring their use into the late nineteenth century. 730. Benz, Ernst. “Ecumenical Relations between Boston Puritanism and German Pietism: Cotton Mather and August Hermann Francke.” Harvard Theological 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 emphasis 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 Wisconsin Press, 1972. A major literary assessment of Mather’s writings with particular attention given to the diaries and Magnalia Christi Americana. Having written and published 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 misleading. He notes that the great Puritan divine was a person of remarkable achievements, 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 experiences in the light of the Second Coming, and by imposing upon the communal effort the image of the Messiah’s advancing millennial army.” Mather’s biographical method of heroic concept came to define the representative American. 733. ———. “New England Epic: Cotton Mather’s Magnalia Christi Americana.” 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 throughout subsequent American literature, and suggest that the Magnalia is a germinal work of symbolic art.”

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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 transcendence 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 concept 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 important 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.

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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 Awakening “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 exemplified 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, conscience, and judgment, at the same time his sacramental Meditations reflect the sensuousness and personal characteristics of Catholic and Anglo-Catholic mysticism. 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 Commission, Department of State, 1985. The revivals of the first Great Awakening were dominated by itinerant, charismatic 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 Presbyterians made up the social base of millennialism. Also, “Americans who were inclined toward millennial ideas tended to be strong patriots during the Revolution.” The intellectual tradition of millennialism, rooted in biblical exegesis, is judged to have been of greater significance to American culture of the Revolutionary era than was the influence of the Great Awakening.

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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 anticipation; 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 Virginia, 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 contributed 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. Delmar, 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

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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 Funeral 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 funeral 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 introductory 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 execution sermon, which originated in England, remained to continue the jeremiad tradition down to the late eighteenth century.

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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 writings, 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 market 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, Philadelphia, 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 Deaneries 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 colonial 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 Charity, and his treatises on the value of books and reading. Gives a list of titles of a

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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 examines 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 preachers 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, Personalities, 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, pamphlets, 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 decades 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 Publications 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,

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octavo, etc.) with authors, titles, and imprints given as fully as possible by comparison 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, Postmasters, 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 developed 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 published 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 information 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

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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 Historical 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 information 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 History, 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 Enlightenment 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

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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 Protestant 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 Conversion Experience in Freetown, Massachusetts, 1749–1770.” New England Quarterly 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 development, spawned creative tensions between pulpit and pew. The churches emerged after 1800 as powerful institutions using authority, coercion, and persuasion 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 success of lay christianization in America. For a related but somewhat different interpretation see Nathan Hatch’s The Democratization of American Christianity (listed below).

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771. ———. “Enlarging the Body of Christ: Slavery, Evangelism, and the Christianization 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) catechetical 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 Interpretative Fiction.” Journal of American History 69 (1982): 305–25. Challenges the popular conception that there was a Great Awakening or religious 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 “virtually nonexistent.” For a contrary interpretation see George W. Harper, “Clericalism 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 Philosophical Society, 1978. Butler challenges the often held view that American religious life is primarily rooted in democracy. He shows that the English peoples, Presbyterians, Quakers, 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 transferring 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

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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 Presbyterian 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 century 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 Belonging 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.” Harvard 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 “approved Books of the Divines of the Church of England,” made in 1748, was transmitted 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 Protestant English theology.” 777. Calam, John. Parsons and Pedagogues: The S. P. G. Adventure in American 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

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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 Historical 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 eighteenth 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 bookselling 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 Communication 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

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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 Critique 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 mission 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 occasioned 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 oration 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 voluntary, 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, Coalter 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 Conservative Influence on the Awakener Gilbert Tennent.” Church History 49 (1980): 35–46. Gilbert Tennent, unquestioned leader of the Middle Colonies Great Awakening 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

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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 Revolutionary 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 prestigious 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.” NewYork 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 Catechism 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 missionaries in exotic languages.” It also represents the pervasive interest various immigrant groups exhibited in evangelizing Native Americans.

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789. Comminey, Shawn. “The Society for the Propagation of the Gospel in Foreign 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 concentrated effort to provide instruction for blacks in the colony by providing missionary 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 Movement.” 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 pilgrim 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 Awakenings. Grand Rapids, Mich.: Christian University Press and Eerdmans, 1981. Samuel Hopkins, as theological successor to Jonathan Edwards, became embroiled, 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

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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 Religion 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 religious 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 essential 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.”

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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 published 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 popular 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 revivalism 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 letters 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 Massachusetts 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 Repertory 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

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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. Worcester, Mass.: American Antiquarian Society, 1983. Examines the development of religious and secular music publishing in colonial America. “The role of printing in sacred music is brought into focus by examining 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 ecclesiastical affair, until the newspaper controversy of 1768—1769, when it became a public 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 America, 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 evangelicalism 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 Enlightenment 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.

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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 religion 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 religious 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 respectable sections on theology. Chapter 4, Religion, Organized and Individual, pp. 119–46, includes a survey of literature on deism and scepticism, the Episcopalians, 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. Knoxville: 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

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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 Presbyterians 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 Literature 26 (1991): 145–61. Assessing Mather’s efforts early in his career to be published in London, Deluna 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 literature, 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, antislavery 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.

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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, seventeenth-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 Rowlandson’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 captivity 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.

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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 transatlantic 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 contemporary 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 Eighteenth-Century Quaker and Puritan Women in America.” In Women’s Autobiography: 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 isolated, 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 music, 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.

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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 problem “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 Reason 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 orthodoxy 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 studies 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 evaluation 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

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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 earnestness. 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 productions 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 rhetorical 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 production 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.

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827. Fiering, Norman S. “The Transatlantic Republic of Letters: A Note on the Circulation of Learned Periodicals to Early Eighteenth-Century America.” William 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 despairing 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 Eighteenth 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 during the century. Based on the author’s University of Virginia Ph.D. dissertation. 830. Ford, Worthington Chauncey. “The New England Primer.” In Bibliographical 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.

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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 societies, the colonization of blacks, and education. These nondenominational Protestant 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 content with merely instructing the audience within the reach of his own essays, Franklin 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 founding of both a revival and an antirevival college, and the expansion of an apprenticeship program of reading divinity, either after or in place of a college education.” 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.

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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, produced 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, Methodists, 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 authorship 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 figure 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.

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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 extraordinarily 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 transportation 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 cultural, 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 American 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 EighteenthCentury 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 political 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.”

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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 Narrative, 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 Arminianism 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 critics 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.

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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 Theological Review 40 (1947): 71–76. Jefferson compiled a series of selections from the Gospels into a small scrapbook 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 identifies 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 contemporary 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.

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854. Griswold, A. Whitney. “Three Puritans on Prosperity.” New England Quarterly 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, reveal 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 Reconciliation 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 Awakening” 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 ‘Savage’ 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 visà-vis those residing in embodied, inspired oral performances are explored in the

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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 Reformed 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 theological professorships at Queens College, eventually moving to New Brunswick, New Jersey, in 1809. Modeled after the European system of a three-year postbaccalaureate 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 Review 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 Freylinghuysen and his evangelistic work.

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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 reversal, 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 Whitefield, 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, challenged 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 (originally 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.

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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 traditionalism 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 Awakening, 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 eighteenth 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 Dickinson 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 Dickinson’s Display of God’s Grace.” Early American Literature 21 (1986–1987): 118–30.

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Succeeding where Bishop Berkeley and David Hume failed, Presbyterian minister Dickinson wrote “a dialogue about religion that did not degenerate into a monologue.” His Display captured and gave expression to the search for a moderate 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 ‘Awakening.’” 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 Amsterdam. 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 interpretive 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.” Resources for American Literary Study 19 (1993): 223–45. Discusses the revision and expansion of the canon of early American literature 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, theological, 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 collector 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.

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“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 Theology 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 “Disciples 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 enthroned 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 Millennium 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 Albanese (listed above), Frank Moore (listed below), and Donald Weber (listed in Section III).

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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 detailed 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 extensively. 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, identifies 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 linkage of evangelical rhetoric, originating in the Great Awakening, and the emergence 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 context 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.

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Briefly outlines the work of the Society for the Promotion of Christian Knowledge (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 authorship, 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 communal 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 contemporaries, “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 quality 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 teaching 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 hymnals 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 Compilation of Litanies, Vespers, Hymns, and Anthems in the Catholic Church, editions of 1787 and 1791, printed at Philadelphia. The 1787 edition “was the first American publication providing music for Catholic services in the old colonial city.”

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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 training, 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 America. 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, education, 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 History 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

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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.” Distinguished 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 England 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 nothing 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 Cotton 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 editions 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 baptized 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 letters on witchcraft. 892. Hood, Fred. “Community and the Rhetoric of ‘Freedom’: Early American Methodist Worship.” Methodist History 9, no. 1 (1970): 13–25.

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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 tradition 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. Durham, 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 biblical 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 Biography 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 perpetuation and support. Applying his radical Protestant theories of human brotherhood, 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.

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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 Awakening, 1730–1760: George Whitefield, Gilbert Tennent, Charles Chauncy, and Jonathan 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 instrument 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 Papers 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

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the colonial conflict, designed to influence public opinion both pro and con. They were widely distributed and read. “The circulation of this sermon literature indicates 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 Quarterly 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 Remembered: 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 MidEighteenth-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 communication. 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 University 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

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meetings, elections, committees, and resolutions. Both movements, however, were powerfully shaped by the ability to communicate in popular style the passion for a truly moral order. 904. ———. The Transformation of Virginia, 1740–1790. Chapel Hill: University 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 communications 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 topographically scripted bias. 905. Isani, Mukhtar Ali. “The Contemporaneous Reception of Phillis Wheatley: Newspaper and Magazine Notices During the Years of Fame, 1765–1774.” Journal 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 contributed 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 Wheatley Poems.” Early American Literature 22 (1987): 108–13. Marshals evidence to demonstrate that Methodists in both England and America 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 appeared 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 authority 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 understand 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

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commercial product, Morse and others oriented themselves to the literary marketplace 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 questionable 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 Conversion, 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 Assembly’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 experienced 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, mathematics, 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.

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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.” Publications 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 catalog containing some 500 itemized book titles, reveals that for a provincial colonial 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. Shelton 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 Awakening. 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.

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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 Quakers to found the Society for the Establishment and Support of Charity Schools and inspired nineteenth-century reformers to “promote the common school movement across the nation.” 918. Keep, Austin Baxter. “The Library of King’s College.” Columbia University Quarterly 13, no. 3 (1911): 275–84. Two bequests laid the foundation of King’s College (later Columbia University) 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, comprising 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 religious 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

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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 ministers, and the Society for the Propagation of the Gospel missionaries. Cordially received 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 repetition 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 Public Information, 1700–1860. New York: Greenwood Press, 1989. Details the concurrent integral, interlocking development of the postal system 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 accommodated their inclusion in the mails. By the time of the Civil War, the much

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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 Conception 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 observation 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 Historical 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 storyteller, he employed imagery, mounting action and suspense to evoke a spontane-

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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 Republic.” New England Quarterly 54 (1981): 33–53. Congregational clergyman, Revolutionary patriot, magazine editor, essayist, and founder of the Massachusetts Historical Society, Belknap’s “most important 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 American 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 Northwestern Connecticut, 1792–1822, 110–43. University Park: Pennsylvania State University Press, 1993. New Divinity revival homiletics evolved in the small town, rural areas of Connecticut 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 extemporaneous, 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 Native Americans centering in education and evangelization. “The pioneer missionary, 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

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accumulated philosophical insight by men of perspective, who then sent fresh instructions, from the general pool of reports, out to all the network, thus maintaining a continual chain of ideas in transit, throughout the century.” 933 ———. “Contributions of the S. P. G. to the American Way of Life.” Historical 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 libraries. 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.” Historical 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 antiquarian, 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 collection (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-

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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 purchased, 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 aggregate 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 attacks 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.”

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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 American colonies contributed their share to the synthesis called “the Atlantic civilization.” 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 Europe. 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 tunebooks, between 1770 and 1794.” Contains critical analysis of the collections, remarks on some of his compositions, and discussion of his instructions for performance/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 18thcentury psalmody are brought together in Sacred Harmony: the old English

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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 evangelical 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 colonies.” 946. ———. “‘I Saw the Book Talk’: Slave Readings of the First Great Awakening.” 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 congregations. 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 University Press, 1999. Contends that the Great Awakening is an interpretive fiction first formulated by revivalist clergy who promoted the Awakening through newspapers, magazines, sermons, and other publications. Roughly 100 years later the nineteenthcentury 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 initially 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 antirevivalists 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 publications, and revivalism and the colonial press.

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948. ———. ‘Pedlar in Divinity’: George Whitefield and the Transatlantic Revivals, 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 developing 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 Andrew Bradford who also issued Whitefield’s works. Appendix I lists “Benjamin Franklin’s Publications of Works Written by, for, and against Whitefield,” and

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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 Apparatus 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 philosophical 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 Learning,” 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 denominational orthodoxy to the present day, has provoked controversy because of “the suggestion of subscription to the Westminster Standards as prerequisite to ministerial ordination.” Jonathan Dickinson, one of the intellectual leaders of the early eighteenth century, was a key figure of the anti-subscriptionist forces and a proponent of the Great Awakening. Although he and his supporters lost the contest

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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 sponsorship 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 Awakening.” 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 Boston, 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 scurrilous 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 Children 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 children’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 spiritual 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

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mothers are to be the “spiritual guides” of children and men. Despite many criticisms 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. Levernier 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 liberty 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 “poetics” 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 examining 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 Occasion 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 labors 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 maintain public schools in the colonies, as this account from Charleston illustrates.

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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 Exegesis of Biblical Types.” Early American Literature 4, no. 1 (1969): 15–37. An examination of Mather’s conservative typology as contained in his Magnalia Christi Americana, first published in 1702, and in “Biblia Americana” (1700–1714?), an unpublished manuscript. In the former “he uses the parallel between Israel and New England to accommodate and illustrate God’s providential concern through the history of redemption.” In the latter Mather combines traditional 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

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William Billings’s The New-England Psalm-Singer in 1770, it spawned an outpouring of tunebooks, followed by the growth of singing schools, which served communities “as the youth club, the social center of the period.” This new American 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 Stoddard.” 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 Congregationalism. 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 William 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 American 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 Constitution.” 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. Westport, Conn.: Greenwood Press, 1998. Founded and nourished in a culture dominated by oral modes of communication, 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 communities, so that today several collections contain more than 12,000 imprints and

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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 suggests “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 rhetorical 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 textualizing 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. Section 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.” American Quarterly 13 (1961): 153–60. Mather, like other Puritan writers of his era, extended the homiletic, theological, typological method of exegesis to the reading and writing of biography,

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thereby employing “a rhetorical method of utilizing all history as a kind of allegory 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.” Methodist 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 indigenous 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 delivering sermons. “The most frequent comments on preaching manner made in ordination 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.

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979. Marty, Martin E. “Protestantism and Capitalism: Print Culture and Individualism.” 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 Protestant 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 ministers, 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 University 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 Protestant 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-

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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 Ministry. 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 Process, 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 William Tennent and the establishment of the Log College; the New England revival inspired by Jonathan Edwards; and the activities of George Whitefield, Methodist

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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. Provoking 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.” Papers of the Bibliographical Society of America 44 (1950): 301–39. Anglicans, in alliance with the New York political boss James DeLancey, proposed 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 Presbyterians, 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 established 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 issued 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 London, 1696–1699.” William and Mary Quarterly 3rd. ser., 2 (1945): 333–48.

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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 parishes with libraries is detailed. “From 1696 to 1699, Bray had revealed a remarkable 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 others, 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 Bibliotheca 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 collections. 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 Berkeley 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.”

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994. McLoughlin, William G. “The American Revolution as a Religious Revival: ‘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 Pioneer 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 Pennsylvania, 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 Lancaster, much of it religious. Otherwise, religious publications receive minimal attention. 996. Medlicott, Alexander. “Return to This Land of Light: A Plea to an Unredeemed 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 Theology 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 Evangelicals of the nineteenth.” Miller analyzes the theology and preaching of the conversion 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 mercantile class against the poor, farmers, and town artisans. The Great Awaken-

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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 Congregational 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 reiterated 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 energized 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 religious 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 operated in particular persons through a psychological mechanism.” 1001. ———. “The Rhetoric of Sensation.” In Perry Miller Errand Into the Wilderness, 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 listeners. Originally published in Perspectives of Criticism, edited by Henry Levin (Cambridge, Mass.: Harvard University Press, 1950).

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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 Supper 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 convey trustworthy ideas.” In this interpretation he is seen as a theologian-preacherartist who worked with ideas rather than poems or novels. One of the chief contributions 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 Congress: The Nation’s Earliest Legislation Addressed to Libraries.” Journal of Library 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-

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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 Reverend Timothy Edwards at the First Church of Windsor, Connecticut, demonstrating 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, “reiterated 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 variety of literature, some of which is identified by author and title. “Wesley’s conviction 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 Revolution 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.

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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 founders 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 anticlericalism also signals a profound change in American religious life—the rise of articulate laymen.” 1012. Mulder, Philip N. “Converting the New Light: Presbyterian Evangelicalism in Hanover, Virginia.” Journal of Presbyterian History 75 (1997): 141–51. Traces the development of Presbyterianism among Scottish settlers in Hanover 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 development. 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.

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Reviews evidence to show that while Watts’s hymns did not make serious inroads or impact congregational singing in America until after the Great Awakening (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 fortyfour 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.” William 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 parishioners 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, Parsons, 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 reasoned 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.

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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 development 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. Missionaries.” 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 qualifications 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?” Publications 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 fulfillment rooted in an earlier covenantal theology. 1022. ———. “The Evangelical Enlightenment and the Task of Theological Education.” 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 pervasive system of interpretation, the latter termed “theistic Enlightenment science,” which included the experience of revival, revolution, nation formation, and west-

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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 education 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 Newspapers 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 significance 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 religious 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. Newark: 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 movement 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 transformation 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 Studies of Popular Protestantism in North America, the British Isles, and Beyond, 1700–1990, edited by Mark A. Noll, David W. Bebbington, and George A. Rawlyk, 38–57. New York: Oxford University Press, 1994. Built on a shared theology of conversion and a shared pool of reading, a language 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 correspondence, and evangelical magazines.” A sense of union “was made effective

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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 leading 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 sacramental 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 essay, 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.

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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 themselves 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. Religious 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, inspirational 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.” Harvard 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 borrowed 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 Biblical 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 redemption 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 Protestant theologian who wrote Ramist “logical analyses” of the various books of the

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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 dialectical 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 education 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 revivalism, 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 hymnody, 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 Freylinghuysen, 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 bookstore after the elder’s death in 1798. Casting off his father’s religious heritage

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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 Catholic 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 pious 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 Propagation 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 Autobiography in Early American Protestantism. Knoxville: University of Tennessee Press, 1998. Explores the discourse of conversion in the Anglo-American evangelical Protestant community of 1740–1850, principally through an analysis of spiritual auto-

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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 themselves 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 fictional 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.” Journal 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 Tennent (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-

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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 commencement 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 disciplines that would develop skill or habits of expression. This program in rhetoric 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 England 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 Arminianism. 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 Cooper, 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

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sizable debt, Cooper put the Concern on a profitable basis. Always in the background exerting directive influence was Bishop Francis Asbury. 1049. Pilcher, George W. “The Pamphlet War on the Proposed Virginia Anglican 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 establishment 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.” Virginia 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 unsurpassed 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

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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 Colonial 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 theological 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 Eastern North Carolina.” Baptist History and Heritage 21, no. 4 (1986): 3–18. As a layman, Burkitt “read the sermons of George Whitefield to the congregation which met in his father’s home.” This was about the year 1770 in the Albemarle 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, philosophy, 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 Connecticut. 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

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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, nineteen 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, identifies 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.” Concordia 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 Anglicanism: 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

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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 Hammon.” 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 audience,” 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 disappointment 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 contents 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 circumstances 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, singing, 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, communicated 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 doctrinal 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.

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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 socalled 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 University 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 “systematic” 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 characteristics 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.

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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 Library 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 American 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

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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.” Employing 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 Federalist 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, particularly 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, eighteenthcentury thought, and its place in the history of libraries. As the foremost bibliophile 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 unexpectedly 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.

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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 being printed throughout this period.” Two of the periodicals included are Henry Kurtz’s “Gospel Visiter” and Henry R. Holsinger’s “The Christian Family Companion.” 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, edited by Stuart C. Henry, 328–61. Durham, N.C.: Duke University Press, 1963. Suggests that Stoddard’s doctrine of conversion, which is outlined and explained, “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 grandson, 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 passages is viewed as her confiscation of the male ministerial role, a singular selfvalidation by a black slave. 1080. Schmidt, Leigh Eric. “‘A Church-Going People Are a Dress-Loving People’: 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 focusing 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

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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” epistemology. 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 Awakening. “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 American 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 “ingatherings.” The new revival among the Dutch spread up the Raritan Valley, firmly establishing him as a significant leader whose influence was recognized by Jonathan 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 being a converting ordinance. In so doing he redefined the sacrament, inserting a

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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 Democratic 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 ministers 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 History 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 EighteenthCentury Artisan Constructs His Piety.” Religion and American Culture: A Journal 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 sacramentalism, 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.

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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. Philadelphia: 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 distributed 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.” William 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

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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 demonstration that “reformed Christianity could instruct a work of the highest belletristic 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 theology and art.” 1096. Shiels, Richard D. “The Second Great Awakening in Connecticut: Critique of the Traditional Interpretation.” Church History 49 (1980): 401–15. Challenging the accepted view of many historians, adapted from the reminiscences of Lyman Beecher, that the Second Great Awakening was preceded by dramatic changes in preaching styles, Shiels marshals evidence that “its leadership 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 interesting 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.

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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 powerful 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 narrative and “articulated revolutionary sentiment by asserting America’s cultural distinctiveness.” This tradition continued with postwar captivity accounts including skirmishes with the Barbary pirates. 1100. Silva, Alan J. “Increase Mather’s 1693 Election Sermon: Rhetorical Innovation 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: University 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 Henchman.” Proceedings of the American Antiquarian Society 66 (1956): 17–29. Henchman, although known primarily as a book merchant, was also a publisher 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 booksellerpublisher 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.

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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]) published 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 missionary 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 extensive 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 Librarianship 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 Newspaper.” 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 concludes 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

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the suffocating intellectual control that religious orthodoxy held.” On the contrary, 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 controversy, 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 Occurrences (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 Literature 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. Associated 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 Puritan literary canon and structured “according to the processes of divine election, 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

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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 William 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 evangelical 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 consensus 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 Christian 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, introduced Newtonian science, “offered the first systematic statement of the design

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argument,” and was the first comprehensive exposition of natural theology in the New World. 1116. Steel, David W. “Sacred Music in Early Winchester.” Connecticut Historical 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 carefully 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 Revolution.” Early American Literature 9 (1975): 211–25. Analysis of a sermon by the Reverend Samuel Sherwood of Norfield, Connecticut, delivered January 17, 1776, based on Revelation 12:14–17. He marshaled 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.”

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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 declaring 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, combative, 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 Whitefield.” 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 correspondents and printers, employing religious magazines to commodify his carefully 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 Awakening, 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

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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 Federalist 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 classical 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 Awakening in New London.” Journal of American History 70 (1983–1984): 556–78. Examines the “complex and differentiated economic and social structure reflected in New London’s religious life” of 1743 when the evangelist James Davenport and religious dissenters of the community “gathered around a bonfire and cast into it a veritable library of Puritan classics.” This assault on material possessions 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 recognized by every considerable religious body in America.” 1127. Tanis, James R. “A Child of the Great Awakening.” American Presbyterians: Journal of Presbyterian History 70 (1992): 127–33. Contains a conversion account composed in 1740, supplemented with commentary, by a seven-year-old girl influenced under the revivalistic ministry of the Reverend Gilbert Tennent. It “revealingly refers to the common means of awakening grace in New England: private prayer and meditation, family devotions with the reading of sermons, Sunday preaching, weekday lectures and pastoral household visitations.”

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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 pastor 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 contribution 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 backgrounds. 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 Freylinghuysen. 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 independence 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 pietism 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.

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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 Revolutionary period, classifying the 12,000 items by subject, geography, chronology, 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 Seventeenth-Century Southern Religious Narrative in Verse.” Early American Literature 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 Evangelization 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.

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Thomas Prince, in his Chronological History of New England (1736), abandoned 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 spiritualizing of biography and history. However, this theme of social quest remains firmly embedded in Prince and later historians, “its tradition in American literature 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 realities. 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, philosopher, 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 collecting 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 appreciative 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 analysis of selected sermons. Also includes a bibliography of primary and secondary sources. 1138. Ulrich, Laurel Thatcher. “Vertuous Women Found: New England Ministerial 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

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seventeenth- and early eighteenth-century clerical literature. Mather and others openly championed women through the promotion of female reading and writing 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 Awakening.’” 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 publication.” 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 Newtonian 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 Controversy.” New England Quarterly 58 (1985): 46–67. Reviews the acrimonious debate, which produced a vast and venomous literature, 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 controversy with Jedidiah Morse and Elijah Parish. As staunch Calvinists and Federalists 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.

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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 progress of Puritan missionaries among the New England Indians.” Directed to European 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 Historical 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, Philadelphia, 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 suppress the school by opponents of the Great Awakening were largely unsuccessful. 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

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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 settlement. The language used defined authority of both God and parent, and the metaphors 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, 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 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 Pennsylvania 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.

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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 images 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.” However, 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 abandonment of orthodox Puritanism. 1153. ———. “George Whitefield and the Paper War in New England.” Quarterly Journal of Speech 39 (1953): 61–68. Whitefield’s 1740 visit to America, his first, helped spark the Great Awakening 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 activities: 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 hundred 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

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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, Boston, 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 Philadelphia: 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-volume 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 difference between the way he saw himself and the way he appears in print.” Republished and reprinted approximately 20 times, it remained popular into the nineteenth century.

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1159. Williams, Daniel E. “‘Behold a Tragic Scene Strangely Changed into a Theater of Mercy’: The Structure and Significance of Criminal Conversion Narratives 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 conversion 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 characterization 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, imprisonment, 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 college 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 Quarterly 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.”

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1163. Winans, Robert B. “The Growth of a Novel-Reading Public in Late Eighteenth 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 demonstrates, then, that in late-eighteenth-century America, a constantly- and rapidlyexpanding 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 Philadelphia 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 Manuductio Ad Ministerium.” Early American Literature 6, no. 1, Suppl. (1971): 1–98. Contains addenda and corrigenda to the author’s earlier article on the Manuductio 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 handbook and bibliography for ministerial candidates. Believing that universities that trained ministers were in a state of decay, Mather advocated a reform of theological 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: University 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 consciousness 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

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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 understandings, and lack of corroborating details. “Mayhew’s determination to mediate 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 Norwood 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

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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 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.” 1172. Yodelis, Mary Ann. “Boston’s First Major Newspaper: A ‘Great Awakening’ 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 perhaps 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 revolutionary 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 Review 48 (1974): 305–42. A study of fraktur art from the Mennonite community in eastern Pennsylvania, 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 Colonial New England, 1700–1750. Baltimore: Johns Hopkins University Press, 1976.

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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 preordaining 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 writings 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 selfknowledge and the construction of an imagined self as in novels or autobiographies.

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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 illustrate 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 preceding 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, evangelical 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

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1181. Aly, Bower. “The Gallows Speech: A Lost Genre.” Southern Speech Journal 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 being hanged, to have the consolations of religion provided by a minister of the gospel, 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 whiskey, 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 religious 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, pointing out that oral instruction is superior to other methods of teaching. 1183. Andrews, William L., ed. Sisters of the Spirit: Three Black Women’s Autobiographies of the Nineteenth Century. Religion in North America. Bloomington: Indiana University Press, 1986. Includes texts of the spiritual autobiographies of three African American Methodist 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 sanctification. 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 generations, growing out of and formed by New England theology. The discussion is

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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 rhetoric that empowered them to advocate change while appropriating biblical faith. 1186. Bainton, Roland H., and Leander E. Keck. Yale and the Ministry: A History 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 communications 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 mobmurder of Hyrum and Joseph Smith at Carthage, Illinois. Other Mormon newspapers 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

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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 abolitionism 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 circulation of nearly 59 million. In the twentieth century it augmented the evangelistic work of the Northern Baptist Convention through employing colporteurs and

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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 University 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 HarvardYenching 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. Dayton, 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 denominational 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 popular 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 nineteenthcentury humorists who succeeded in satirizing the pompous nonsense of political oratory, and the changing tastes of the public. Although no attention is given to

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religious oratory, this study helps document a shift in communication that permeates American culture. 1196. Baumgartner, A. M. “‘The Lyceum Is My Pulpit’: Homiletics in Emerson’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 rhetorical 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 immense proportion in nineteenth-century periodicals, the book review. More specifically 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 approximately 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 settings 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 Campbell. 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-

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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 Children 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 hagiographic 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 hymnals: 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. “Describing 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

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and the communications revolution, Bledstein notes that “Words rather than faceto-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 using 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. Princeton, 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 pattern 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-Catholicism, the Indian problem, the Negro problem, territorial expansion, education, 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 Community 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 stabilizing 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 Colonial Society of Massachusetts, Transactions, 1908–1909 12 (1911): 332–38.

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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 Theological 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 rhetoric 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 convention 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 Americans 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.

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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 cultivation 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 functions 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 Stanhope 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 defenders 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.”

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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 comparison 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 biblical 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 Protestantism 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

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the institution of slavery and encouraged active resistance against it, was a milestone 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 developments 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, manuals, 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 credited 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 influenced 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 donations 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 America, 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

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and distribute Bibles, primarily to Quakers but also to non-Quakers, “in an effort 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 Quarterly 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 Meeting Religion, 1800–1845. Knoxville: University of Tennessee Press, 1974. An anthropological study of Southern plain-folk camp-meeting religion as exemplified 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 campmeetings was controlled by the clergy, but the spiritual songs were composed by lay people. The sermons were doctrinal and moralistic, the songs were heartfelt affirmations 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 Education.” 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 professor 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.

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Covers Church of the Brethren publications from 1840 to the close of the nineteenth 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 strategies 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 evangelicalism’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 thousands 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 analysis 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 coverage did change but more in response to economic factors than to the effects of the

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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 Wooing. 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 Calvinism’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 Century 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 reconstruction 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 periodical publishing among black Americans, discusses the individuals and institutions 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, chronology, and geography of the periodicals.

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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 distribution 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 Baptist.” 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 “employed example, personal experience, denunciation, naming names, and open defiance” 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 itinerated 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 Catholic 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.”

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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 Centers: An Examination of Methodism and the ‘New Measures.’” Journal of American 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 support 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 current French thought than nearly anyone.” 1243. Chesebrough, David B., ed. ‘God Ordained This War’: Sermons on the Sectional Crisis, 1830–1865. Columbia: University of South Carolina Press, 1991. Contains 13 sermons for the period: part I: six sermons from Northern pulpits; part II: six from Southern pulpits; and part III: one address by a Northern

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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 identified 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 Nazareth. 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 intelligible Jesus.” See also the study by Edgar J. Goodspeed (listed in Section IV). 1247. Clark, Clifford E. “The Changing Nature of Protestantism in Mid-Nineteenth Century America: Henry Ward Beecher’s Seven Lectures to Young Men.” Journal of American History 57 (1971): 832–46.

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First published in 1844, these lectures went through two editions and 10 printings. Through his extensive activities as newspaper editor, lyceum lecturer, author, 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. Eminently successful as a pulpiteer, “the greatest source of his success and popularity 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 American 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 sympathy, 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 Oratorical 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 Enlightenment 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

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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 printing 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 awakenings and to thwart Methodist incursions in New England. The New Divinity leaders 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 nineteenth-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 theologian’s birth in 1903.” The American Tract Society, seminary journals, and the broader religious periodical press appropriated the metaphysical and Methodized

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Edwards to produce “a paper war whose volume surpassed the output of the mideighteenth-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 Spirituals.” 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 interpretations, they essentially agreed on the political and social justification for slavery. An examination of their sermons convinces that they were “more an act of purgation than persuasion, and the funeral oration was an occasion that bound its audience in a rhetoric of collective reaffirmation.” This rhetoric resonated positively with the whites who valued order and stability, prizing tradition over innovation and change.

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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, figuring 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 improvements 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 teaching 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.

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1261. ———. “When I Can Read My Title Clear”: Literacy, Slavery, and Religion 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 reforms 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 religious 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.

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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 movements important for the whole country in that generation.” Evangelist Charles G. Finney, Mormon prophet Joseph Smith, Adventist William Miller, and Perfectionist John Humphrey Noyes spawned movements of national significance. Shakers, Freewill Baptists, Methodists, Presbyterians, Universalists, spiritualists, and others played their parts in revivals, the work of benevolent and missionary 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 religious 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 communities. 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

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century. Several sermons of the Reverend Lydia Sexton, a licensed United Brethren preacher, are analyzed to illustrate her use of formulas for introducing 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 Romances 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—Zenobia, 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 vehicle 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 originated 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 literacy required by a developing democracy.

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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 question 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 Biography, Vol. 37. Detroit: Gale Research, 1985. Episcopal clergyman, book-peddler, and author, Weems is popularly remembered as the author of The Life of George Washington (1808). “His biographies of early American heroes became, for Protestant and unchurched readers, equivalents 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 Spiritualism.” Journal of American History 54 (1967–1968): 43–56. Recognized as the founder of American spiritualism and Harmonial Philosophy, Davis advocated the transformation of society along with abolitionists, feminists, and temperance and peace advocates. As author, lecturer, and editor he promoted 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.

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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 movements 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 Abolitionists: (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.

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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 pursuit 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 convict, 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 medium. 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 conservative 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, producer 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 mourner’s manuals, lachrymose verse, obituary fiction and necrophiliac biographies popular at the time.” The locus of earthly concern about death changed from concern 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 describe heaven in detail, a domestic realm of children, women, and ministers (i.e., angels). Heaven became a realm “scaled to their domestic and pastoral proportions, 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.

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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 noteworthy 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, Theological 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 Society. 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

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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 materials 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 130year 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 Eloquence 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 Catholic Historical Society of Philadelphia 62 (1951): 172–80. As editor of the St. Louis Observer (1835–1836), Presbyterian Lovejoy expressed 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 infiltrating 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

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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 Glazier, 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 pervasive. Her poetry was written as Watts’s was written, as most hymns are written, 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.” Issued 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 sesquicentennial history of Harper’s provides minimal treatment of its religious

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publishing, focusing more on the story of how this great publishing house developed 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 biblical 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 denominational 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 Distribution 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 greatest 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 Independent.” New England Quarterly 27 (1954): 291–306.

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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 Historical 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 community, priest and lay editors used the press to defend civil liberty vis-à-vis Protestant 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

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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 widespread 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 Catholic Journal of Washington, and The New York Catholic Press and Weekly Orthodox 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 Alternatives 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 voluntaristic, 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.” Pennsylvania 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 German 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 differing interpretations of revivalism and Calvinism,” Fraser maintains it also split because of differing understandings of the role of the minister among activists:

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Lyman Beecher, Charles G. Finney, and Theodore Weld. These differing understandings 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 millions” and reprintings were being made as late as 1939. Ingraham, by emphasizing 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 secondary 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 conversion, 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 Catholicism 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.

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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 reflection 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 evangelical reading public in the new nation. For their authors they were also a means of evangelizing and converting via print. An appendix gives bibliographical citations for the memoirs studied. 1316. ———. “The Emerging Voice of the Methodist Woman: The Ladies’ Repository, 1841–61.” In Rethinking Methodist History: A Bicentennial Historical Consultation, edited by Russell E. Richey and Kenneth E. Rowe, 148–58. Nashville, Tenn.: Kingswood Books, 1985. Appealing to “educated women of mid-nineteenth century Protestant evangelicalism,” 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 editors 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 Sunday school library books published before 1855. Circulated in over 6,700 Sabbath 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 civilization 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.

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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 Plantation 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 education, 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 accomplishing 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 Businessman.” 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 Winebrenner, a roving gospel preacher at revivals, prayer and camp meetings, broke with the German Reformed Church to found the new denomination. He established 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

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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 Intelligencer 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: William Greenleaf Eliot and Harm Jan Huidekoper.” Harvard Theological Review 77 (1984): 331–52. The Western Messenger (1835–1841) has often been associated with American 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 developed 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 FederalistCongregational establishment, shaped “their work to the demands of the market place in a nicely balanced marriage of relevance and commercialism.” By venerating the Puritan past they hoped to encourage young readers toward building a neo-Puritan future.

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1326. Griffin, Clifford S. “Converting the Catholics: American Benevolent Societies 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 participants 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 Society. 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 designed to christianize the country and bring social discord and unrest under control. 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 Philadelphia 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 Literature, 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 uncompromising theological views in pamphlets and books and after leaving Ware “in

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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 community 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 identified 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 education 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 repertory 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 published 1824–1833. “In hymnody, the Awakening incorporated many evangelical hymn writers into the body of American church music.”

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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 Illinois.” Wesleyan Quarterly Review 4 (1967): 210–19. A listing of 156 volumes, based on probate records of Reverend John Witheringham’s estate, showing “a well rounded working collection with commentaries, church histories, hand-books, hymnals, and dictionaries in profusion.” Bibliographic 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 voluntary organizations—missionary, tract, Bible, and Sunday school associations— was as significant, if not more significant than the delivery of missionaries.

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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 Columbian 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 Harmony, 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 Primitive Baptists, while some of the tunes are included in contemporary denominational 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.

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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 himself 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 Religion in the South, edited by Samuel S. Hill, 195–96. Macon, Ga.: Mercer University 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 Encyclopedia (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 Methodists 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 Communication and Religion 15 (1992): 55–69. A review of Bushnell’s background of training and education prior to acceptance, in 1832, of the pastorate of North Church, Hartford, Connecticut. He

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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 cultivated 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 bibliographical 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 educator, 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 represented 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 official hymnbook, A Collection of Hymns for Public, Social, and Domestic Worship, 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 hymnal, 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 Methodist 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.”

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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.” Historical 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 development and provides biographical information on editors and others who contributed 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 equality 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 exploration. 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 unauthorized 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

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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 different versions of the Bible in public worship.” 1357. Holifield, E. Brooks. “Theology as Entertainment: Oral Debates in American 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, examining 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 entertaining.” Appended to the article, arranged by date (1633–1924), is a list of the debaters, 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 generated discussion in Southern journals, Northern newspapers, and scholarly European 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 missions 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 Quarterly 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 principles, set the boundaries, and answered specific issues for the [Restoration] movement.” As a “bishop-editor” the press made him famous, prompting subsequent leaders of the denomination to rule portions of the brotherhood as editors and unofficial bishops.

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1361. Hopkins, Mark. “Colportage by Theological Students.” American Messenger 6, no. 6 (1848): 22. The president of Williams College remarks on the training of ministerial students by the theological seminaries at the theoretical level. Concludes that experience 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, healing schismatic frictions, furthering benevolent objects, and pursuing hopes for education 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 exclusively 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 Evangelical 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 Homiletics.” 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 distinct 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 illustrations 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.

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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 government “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 classic is Harriet Beecher Stowe’s “success in using slavery not only as a frightening 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 American 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 Biography, 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-

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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 socialization 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 native 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: Dissertations: 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.: Greenwood Press, 2001. Traces Campbell’s belief that the millennium was about to occur in the midnineteenth 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

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convictions that led to the founding of the Churches of Christ. Gradually Campbell 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 movement who also wrote and edited various publications: Walter Scott, The Evangelist, 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 Republic.” In A Mighty Baptism: Race, Gender and the Creation of American Protestantism, 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 egalitarian 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 Philadelphia 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.

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1377. Jeffrey, Edith. “Reform, Renewal, and Vindication: Irish Immigrants and the Catholic Total Abstinence Movement in Antebellum Philadelphia.” Pennsylvania 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 campaign was spread to America by Irish immigrants. The Catholic Herald newspaper (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, carried 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 journals 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 religious weeklies took up issues of ecclesiastical organization and polity, social and political reform, and theological controversy. These periodicals provided a medium “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 appendix 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 anthropological and social history of early American religious journalism. See also studies by David P. Nord (listed below) and Ralph Stoody (listed in Section II).

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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 denomination 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 accomplishments 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 articles (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 Methodist 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.”

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Challenges stereotypes of earlier studies that portrayed the gatherings as wild, uncontrolled 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 interpretation 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 opposition on the part of Old School Presbyterians and the Unitarians and Universalists. 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 Presbyterian 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 Congregationalists 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 fashioned a popular Christianity focused on conducting evangelistic meetings, leading to the creation of modern revivalism. 1388. Jones, Shirley Greenwood. “A Value Analysis of Brigham Young’s Ascension to Latter-Day Saint Leadership.” Journal of Communication and Religion 16 (1993): 23–39. A review of four sets of texts with special reference to Young’s sermon of August 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.”

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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 assumption 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 Disillusionment.” American Quarterly 27 (1975): 42–56. This analysis locates Cole’s famous early nineteenth-century allegorical paintings, “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 uneasily beneath the religious message of Cole’s series.” 1391. Keever, Homer M. “A Lutheran Preacher’s Account of the 1801–02 Revival 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 comments on the revival movement and his part in it. Henkel was an unofficial overseer 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.”

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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 circulations, representing as they did the largest and most widely dispersed denomination 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 slavery. 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 Theological 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, historical, 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 movement.” Their efforts are judged to have had a significant impact on the abolition movement. Based on the author’s Ph.D. dissertation, “Negro Antislavery Speakers in America,” Florida State University, 1967. 1396. Kenny, Michael G. “Prepare Ye the Way: Smith as Christian Communicator.” In The Perfect Law of Liberty: Elias Smith and the Providential History of America, by Michael G. Kenny, 162–93. Washington, D.C.: Smithsonian Institution Press, 1994. Concentrating on the period 1805–1814, Kenny examines Smith’s preoccupation with “language and the power of language,” which was employed in spreading the Christian message through itinerancy, revivals, and the printed word.

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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 undifferentiated (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 languages spoken by unevangelized nations,” the American Board of Commissioners 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 Theology.” Journal of Presbyterian History 58 (1980): 64–81. Posits the thesis that, “In her thirty-odd works, and numerous articles and letters, Stowe provided her readers with example after example of the redeeming power of women.” Although deeply influenced by her Calvinistic Puritan heritage, 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 Considered 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 campaigns, 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

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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 related 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 movement, 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 Adventism. 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 materials 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

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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 Jonesborough (Tennessee) Whig and Independent Journal, 1839–1849. When the Mormons 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 Lady’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

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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 Republic, 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 geographer, 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 Investigator, “‘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, Editor.” 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 Seminary, 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 Alexander 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.

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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 millennialism 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 Philadelphia 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 Miscellany in the period 1824–1861, wrote in defense of the Catholic church and declared 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 sentiment 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 discussing the notational system and arrangement of music, ornamentation, modal character, freedom of meter, and melodic characteristics. William Walker’s

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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 caution, sectarianism and dogma being muted, while Calvinistic original sin was occasionally 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 EighteenthCentury 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 and as a temporal and spiritual institution, which negatively influenced the mental picture and attitude of the average American during the eighteenth century.

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1420. Marsden, George H. The Evangelical Mind and the New School Presbyterian 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 evangelicalism during the first half of the nineteenth century, with particular attention to Presbyterianism where a theologically oriented and well-informed Calvinism 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, pamphlets, and tracts. 1421. Marsh, Daniel L. “Methodism and Early Methodist Theological Education.” Methodist History 1, no. 1 (1962): 3–13. Argues that one of the distinguishing characteristics of Methodism is its emphasis on education. Outlines the education of its clergy in America beginning with the early preachers and circuit riders to the establishment of colleges, universities, 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 pioneer 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 StoneCampbell Movement.” Discipliana 54 (1994): 35–48. Reviews ministerial preparation in the movement before 1840, the establishment 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 seminary.” 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 current in American Protestantism.

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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 suffering, 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 American 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 library 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 persuasion. “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 Theological 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 seminary. 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

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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 Textbooks.” 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 illustrated 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 elementary 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 “proceeded 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 pseudonym “Philos.” Most of these appeared in the New York Freeman’s Journal.

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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 Autobiographies: Religious Faith and Self-Empowerment.” In Interpreting Women’s Lives: Feminist Theory and Personal Narrative, edited by the Personal Narratives Group, 139–54. Bloomington: Indiana University Press, 1989. Examines the autobiographies of Jerna Lee and Rebecca Cox Jackson as exempla 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 Newspaper.” 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 political 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.

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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. Although 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 Mission Press at Shawanoe, Stockbridge, and Ottawa, 1834–1854. Chicago: Eyncourt 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,

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lists chronologically 89 items (51 titles) of the Baptist Mission Press, including titles from Meeker’s journal and reports, with locations of copies, historicalbibliographical notes, and statistics on press runs for many titles. 1441. McVay, Georgianne. “Yankee Fanatics Unmasked: Cartoons on the Burning of a Convent.” Records of the American Catholic Historical Society of Philadelphia 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 Unitarians, 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 transition 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 territory 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 nature, 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 Maternal 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 hundreds. 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

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through the establishment of libraries. The Utica association began the publication 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 Appleton, 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 geographical 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 newspapers, 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, publishing, and the production of three other tunebooks. 1449. Merideth, Robert. “A Conservative Abolitionist at Alton: Edward Beecher’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, occasioning a flood of sermons, public memorials, and mass meetings. Beecher’s Narrative portrayed Lovejoy as the central figure in a Christian-democratic

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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 includes 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 sermonizer 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 Society for Promoting Christianity among the Jews. At Princeton he published a wide variety of materials: monographs, newspapers, magazines, tracts, sermons, catalogs, 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.” Innovations 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

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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 sympathetically with it. 1455. Minahan, Mary Canisius. “James A. McMaster: A Pioneer Catholic Journalist.” 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 Brotherhood, 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 objective 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 Wigglesworth’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 Denominational Journalism.” Journalism Quarterly 45 (1968): 71–76. “In this historical case study of three distinctive phases in the magazine’s publication, the author traces the emergence of a modernized journal of the American Lutheran Church.” 1458. Mitchell, Joseph. “The Richmond Christian Advocate: 1832–1840.” Methodist History 2, no. 1 (1963): 38–50.

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Details the formative and developmental years of this Methodist paper, which published for over 100 years. It is a prototypical example of a sectional denominational 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 powerful 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 certainly 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 literature. 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 science and religion occasioned by Darwinian evolutionary theory. 1461. Moorhead, James H. “Between Progress and Apocalypse: A Reassessment 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-century 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 linkage between each person’s destiny and the millennial sense of history.” Americans 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 capacity to shape the future, and his eager embrace of innovation.” This standardization

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of culture was sustained by widespread literacy and improved means of communication. 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 Rapids, 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 during 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 American Catholicism’s most influential clerical authors in the first half of the nineteenth 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 Harmony.” Discipliana 55 (1995): 46–63. Examines “the hymnals created by the founders of the Stone-Campbell movement 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 twentiethcentury 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

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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 revivalism. 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.” Emerson 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 defined 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 History 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, manuscripts, pamphlets, and volumes, he preserved valuable items of Americana that otherwise might have been lost or destroyed.

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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. Often 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 activity due to the location in Nashville of several large denominational and independent religious publishing houses. Calls attention to hymn and tune writers and compilers, largely Methodists and Baptists, providing biographical and publishing 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.

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Provides biographical information on Jackson, a well-to-do east Tennessee merchant and singing school instructor, with some analysis of his Knoxville Harmony 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 southern compilers between 1816 and 1855.” His music remained popular in the southern United Sates “after it has passed out of common use in the urban north.” 1477. ———. “William Caldwell’s Union Harmony (1837): The First East Tennessee Tunebook.” The Hymn 38, no. 3 (1987): 16–22. Provides biographical information on several William Caldwells and an analysis 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 opposition 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 dominant, 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.

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“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 techniques 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 Thompson (listed below). 1481. ———. “Free Grace, Free Books, Free Riders: The Economics of Religious Publishing in Nineteenth-Century America.” Proceedings of the American Antiquarian 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 pricing, these organizations sought to supply Bibles, tracts, and other printed materials 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 ownership 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” literacy 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 Marketplace 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-

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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 convictions 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 maintaining 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 Pacific 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.

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“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 extension 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 circulated 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 American 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 presented 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 oratory of these early platform speakers used arguments falling within the Aristotelian 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 Philadelphia.” 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. Schultze, 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 maintaining 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

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early journalism history, beginning in England during the sixteenth and seventeenth 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 immigrants, 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 Evangelical Theology.” Journal of Presbyterian History 51 (1973): 155–73. By 1875, “evangelicalism, once a powerful theological movement based on revivalism, 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 revivalism 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 revivalism, 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 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 journals, serve as arbiters of doctrinal disputes, and double as editors of or contributors

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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 standard 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 newspapers, 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.” Journal of Presbyterian History 77 (1999): 237–46. The Missionary Society of Connecticut promoted conversions, the establishment 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.

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Admitting that the origins of the camp meeting are uncertain, the author identified “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 vacation 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 introduction 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 activities 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 reflecting American taste, and his “tireless publishing that included a wide range

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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 Speakers 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 preaching, lecturing, and writing, they communicated, first locally and then nationally, to shape and forge an “imagined community” of political and cultural nationality. 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 Lutherans 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 religious 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

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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 nineteenthcentury revivalism as full-fledged revivalist ‘preachers.’” This is the first objective 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 Reverend 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 commonsense 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 Periodical Literature, 1836–1860.” Fides et Historia 25, no. 2 (1993): 75–88.

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“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 uncompromising 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 Literature 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 narrative.” Popular authors and clergy employed fiction as the most appropriate literary 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 fantasy, 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 nineteenthcentury 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 reversal 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 History 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 standard for Baptist hymn books in America.” A Sunday School Board executive and seminary professor, he helped compile a collection of Baptist chorales, served

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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 development 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 Distribution 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 Missionary Society between 1798 and 1812. As part of an effort to aid Congregationalist 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 frontier communities.” Distribution techniques pioneered by the society were later used by such publishing agencies as the American Tract Society and the American 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 followers not only advocated immediate abolition of slavery as early as 1819 but also abrogated “allegiance to churches, constitutions, or governments that supported 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 Protestantism 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

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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 confrontational, 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. Huntington, 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 Catholicity 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.

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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 century 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 popular speaker and essayist. Throughout his writings, “he emphasized the ameliorative 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 religious 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 nondenominational 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 Countryside, 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 redemption 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.

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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 revolves 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 apprentice.” In rejecting the reality of the workplace, resulting from the Industrial Revolution 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 Communication 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 hierarchies of gentry, privilege, and literacy, to be replaced with egalitarian, oral testimony 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,

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books and book reviews and articles for religious, historical and literary periodicals.” 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 perception 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, accusing 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 initiating and promoting “progress” by writing and publishing, leading denominational 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”

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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 Printing 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 conversion 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 heritage 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 eventually 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 geographical distribution, and the vehement opposition of Baptist elites to his “billingsgate journalism.” 1538. Selph, Bernes K. “Baptist Communication 150 Years Ago.” Baptist History and Heritage 1, no. 3 (1966): 37–45. Brief description of the means and content of communication under 10 headings: travel, mail, magazines and newspapers, interest (missions), churches and memberships, education, leaders, finances, optimism, and communications break down.

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1539. Shaw, Richard. “James Gordon Bennett, Improbable Herald of the Kingdom.” 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 hesitating 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 American 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 editions, for students and pastors by a professor at New York’s Union Theological Seminary. Based on Reformed theology but also informed by a nascent personalism 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 Christian 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 thousands, 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,

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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 Period: 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 required 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 History.” 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 major 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 “Directory of the Boston Book Trade, 1800–1825,” which lists alphabetically the names of printers, booksellers, type founders, manufacturers, engravers, editors, and

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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-century 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 fusion 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 Presbyterians: 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 controversial) 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 denominational and theological distinctions to unite in establishing nonsectarian schools. Employing the pedagogical methods of Joseph Lancaster, the Free School Society 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 Protestantism on the Eve of the Civil War. Baltimore: Johns Hopkins University Press, 1957.

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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 slavery, and the identification of America’s destiny with Christian hope and fulfillment. 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: Spirituality 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 writers: Sarah Moore Grimke, Angelina Grimke Weld, Lucretia Coffin Mott, Abby Kelly Foster, and Sallie Holley, who viewed their abolitionist speaking and writing 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.

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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 Unitarian clergyman who, in his day, was widely acclaimed in both England and America. 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 expressed both orally and in print. 1556. Sprague, W. B. “Dangers of Young Men.” The Parlor Annual and Christian 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 “licentious 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 contained more than a million inhabitants, soon to be increased by a flood of emigration. 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.

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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 Universalist 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.” American Historical Review 37 (1931–1932): 678–99. Discusses women reformers and papers they founded and published. Although 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

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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 collection, “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 communication as exemplified in the lyceum and public platform of mid-nineteenthcentury America. Perry Miller identified this text as “possibly the most monumental 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 Methodist 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 establishing the Sunday School Union of the Methodist Episcopal Church. Thirtyfive 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,

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created a comprehensive communication system flooding the nation with inexpensive 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 consistory” 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 attention 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 Western 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 Mission in Antebellum America.” Church History 54 (1985): 41–55.

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“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. Hudson; 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 laying 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 recognized 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 voluminous 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.

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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 OldTestament injunctions, it purported to serve as a moral guide to good eating.” 1574. Tell, David W. “The Man and the Message: Timothy Dwight and Homiletic 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, anticipating 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.

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1577. Thompson, Lawrance. “The Printing and Publishing Activities of the American Tract Society from 1825 to 1850.” Papers of the American Bibliographic 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 expressed 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 proCatholic 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 Identity 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 Native 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.”

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Tappan, disturbed that the American Tract Society refused to change its publishing 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 Freedom’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 Address.” 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 followed 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

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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 EighteenTwenties.” 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 theological 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 Protestant 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 literature 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,” including 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 Immigration; The Methodist Quarterly Review, 1830–1870.” Methodist History 29 (1990–1991): 21–36. Espousing an evangelical Anglo American civilization, “Methodism’s intellectual 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,

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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 German 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 sweeping 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 teachings 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

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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 millions 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 publisher 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 authority; Campbell denied Roman authority claiming it for himself. The debate, immensely 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 organized distribution of tracts in America.” Their popularity continued for many years, and they were used frequently, mainly by various tract societies. Includes

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“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 collections 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 Presbyterian Church.” American Presbyterians: Journal of Presbyterian History 72 (1994): 157–71. Author of Letters on American Slavery, one of the most widely circulated antislavery 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 movement 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 Mississippi.” 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, Mississippi (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 remedies were based on anatomy, folk-knowledge, and “the use of herb, root, and bo-

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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 NineteenthCentury 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 bureaucracy.” 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 challenges 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, urban, 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 disappeared 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.

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1606. Yoakam, Doris G. “Women’s Introduction to the American Platform.” In A History and Criticism of American Public Address, edited by William Norwood 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. 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 professional 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 colporteurs 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’ accomplishments in disseminating literature, though real, did not conform to the democratizing ideal of the Protestant printer. Instead, the social distribution of literature 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.

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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 became 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 accuracy, strengthened social networks through correspondence, improved economic conditions, and helped disseminate information on a national scale. “Clearly, improved 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 Antebellum 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 sentimental fiction, which “offered the reader flattery as a part of their therapy.” By creating surrogate communities of readers the papers “helped Americans to reconstruct 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.

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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 emphasizes 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

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1615. Allison, William Henry. “Theological Libraries.” In The New Schaff-Herzog 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 newspapers, was sympathetic to the rabidly anti-Catholic American Protective Association. 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-American Clergyman, Journalist and Educator. Publications of the Augustana Historical 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 Augustana 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 Christian 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 Freedmen.” Journal of Negro History 52 (1967): 104–15. Responding to the need of emancipated blacks to make the transition from bondage 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-

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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-American Religion in the South. Knoxville: University of Tennessee Press, 1992. South African missionary, liberation theologian, social and political activist, 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 Emigrationism; (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.

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Founded in 1869 by the Methodists, Ocean Grove was developed as a religious resort and retreat for workers of the industrialized city, effectively institutionalizing 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, Navajo, 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 Presbyteriangovernment–operated Native American boarding school (now Menaul School), was active in the Spanish Tract Service, “printed in Spanish thousands of religious 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 threecolored 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; architecture; 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-

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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 versions of Catholic gender ideology in the family-oriented publication, Ave Maria. Widely read in parish reading circles and convent schools, it displayed “five possible 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 employed 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 Anabaptist 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 citywide 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 cultural 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

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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 editorship 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 Atonement 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 Biography, 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’ manifest 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.

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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 responsive 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 perfectionistic. 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.

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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 “preserved 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 literature 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 Federation: 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 classified 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 contentious, 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 Convention 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

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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, originally 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 Norris 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 century. Dismissed by literary critics she, nevertheless, filled a cultural gap between “conventional literary criticism and literary history.” She is evaluated as a transitional 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 paper, 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 previous 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.”

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1650. Carroll, Henry King. “The Relation of Editors of Religious Journals to Foreign Missions.” In Report of the Sixth Conference of Officers and Representatives 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.’” Foundations: 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, October 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-

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scendentalist, he remained a genuine Christian Transcendentalist whose experiential 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 divinity 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 universityrelated 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.

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An analysis of 26 sermons delivered in the seven weeks following Lincoln’s assassination “from Baptist pulpits in the North, representing twenty-four different 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 assassination 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 adopting 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 millennial 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 Columbia 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.

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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, upholding 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.” Bibliographic 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 publisher 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 History 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 problems, capitalism, the labor question, social problems, and educational and religious problems. This study concludes, “the attitudes of the Catholic Telegraph on these vitally important questions warrants the conclusion that it was sane, moderate, and thoroughly Catholic in its views.” The author’s Catholic University of America Ph.D. dissertation.

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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 educator, 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 History 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 biblicaltheological 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 outstanding 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 presentation. 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.

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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 originally 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 institutions 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 middleclass black leaders such as Frederick Douglass, Henry Tanner, and Bishop Daniel Payne. His revolutionary rhetoric appealed to the masses who were mired in poverty, 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 publication, The Sentinel was founded in 1870 at Portland, Oregon. Like the Cincinnati 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.”

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1678. Daniel, W. Harrison. “Biblical Publication and Procurement in the Confederacy.” 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 tradition, 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 accepted an essentially Puritan view of reality in combatting the influence of naturalism 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.

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A centennial history of The Christian Century, liberal Protestantism’s independent 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 history 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 Spiritualism.” Journal of American History 54 (1967–1968): 43–56. “The author of 30 published works and numerous articles, the National Spiritualist 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 secularism. 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 Society 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 Journalism.” New England Quarterly 44 (1971): 238–58. Published from January 1878 to September 1881, this early Social Gospel paper, 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

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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. Baltimore: 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, institutions, 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 Baptists.” 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 Papers 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 communication of truth through personality. All three agreed that Christianity “is not so much a belief about life as it is a way of life.”

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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 Seminary 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 Quarterly 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 popularity 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 offering 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.

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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 examines 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. Northport, 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 Media, 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, having 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.”

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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, Reformer, 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 Ministers, 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.

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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: Bowling Green State University Press, 1988. “In His Steps by Charles Sheldon, Black Rock by Ralph Connor (Charles Gordon), 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 nineteenthcentury 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 adjust 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.

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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 curriculum 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 ripened into “the full fruit of a spectacular career as revivalist and popular religious hero.” 1713. Foner, Philip S. “Reverend George Washington Woodbey: Early Twentieth Century California Black Socialist.” Journal of Negro History 61 (1976): 136–57. Widely known in California and among socialists as “The Great Negro Socialist 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 Alternatives 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 voluntaristic, 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

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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-German 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 archetypical 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 Colportage 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.

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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 significance 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 cooperative 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 rebelled against her father and his rigid Calvinism, turned to science and Charles Darwin, embraced philosophy and mysticism before returning to “the primary elements 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.” Proceedings 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 contemporary 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 Mississippi: 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

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a corresponding editor of the Methodist Advocate from 1869 to 1872. His promising 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 addition 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 department 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 Societies, Make-Up and Distribution.” In Twelfth Conference Foreign Mission Boards,

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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 effective 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 different 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 RuebushKieffer Company.” The Hymn 22 (1971): 69–75. “Possibly the most active shape-note hymnal and tune book publishing company 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 American Presbyterianism, 1836–1904.” American Presbyterians: Journal of Presbyterian History 66 (1988): 115–22.

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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 writings 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 important moderate Baptist leader in the country. He was the last outstanding Baptist leader who served in both Northern and Southern Conventions.” As pastor, mission 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 theological framework. He achieved access to popular audiences through appearances before lyceums, literary, and church conferences. His lectures were widely distributed 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. Beginning 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 alienated 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-

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gesting a demand for professional ‘respect’ from their communities.” The autobiography, 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 campmeeting 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 professionalism 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 Revival of 1905.” Pennsylvania Magazine of History and Biography 118 (1994): 249–67. The national religious awakening of 1904–1906 was a major catalyst for progressive reforms of which the 1905 Philadelphia civic upheaval was a dramatic and clear example of the “confluence of civic and religious revivalism that characterized 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 cooperate 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 women’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

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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 Innovation.” 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 translated 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 context 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 missionary” 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

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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 Oratorical 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 development of the individual soul.” Such preaching was designed to create a universal 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 identifying 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 contemporaries 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 Brigance, Vol. 1:294–328. New York: Russell and Russell, 1960. Views Brooks as neither a theologian nor reformer but as a preacher “par excellence.” His organization of the sermon included a scriptural text upon which he elaborated, a definition of his topic, examples and imagery drawn from common 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 congregation 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.”

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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 Publishing 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 continued 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 Journal of Library History 29 (1994): 389–414. An outgrowth of the Sunday school movement and the organization of benevolent 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. Working with chaplains and officers, the Commission provided instruction in reading and secured books, pamphlets, tracts, and magazines for the troops. By organizing 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.

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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 MegaChurches: 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 including 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 message, 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 publisher 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 Media 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 alliance 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.

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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 students of western American literature with some of the names and titles frequently mentioned in discussions of Mormon novels and place them in sequence.” Settings 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 instruction, 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 fullcolor illustrations by distinguished artists, two-color geographical and historical 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.

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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 Mennonite 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 Reform: 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 “expressed 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 audience.” 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: Ministerium 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 Theological 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 Whittier, 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

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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 Mennonite 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 doctrinally 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 nineteenth-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 developments 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.

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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 considered: “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 “Religious 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 Respond 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 leadership 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 solution for present day problems.” 1772. Kinney, John M. “The Fond Du Lac Circus: The Consecration of Reginald 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 ecclesiastical 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 dimensions to church news reporting.

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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 contemporary Henry Ward Beecher, “was the best known Protestant clergyman in the North.” His rhetoric, couched in the language of nineteenth-century revivalism, 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 Comparative 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 collections, 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 Tribune 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-

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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.: Westminster 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 involvement 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 conviction 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 bibliography 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 socialism. Organized in two sections, part I is a critical analysis of six speeches contained 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 expediency, 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.

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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,” attributed 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 History, 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 collections, 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: Greenwood 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

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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 expansion, 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 edited 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 rallying point for the Holiness Movement,” which was largely nondenominational although affiliated with Methodist-related Asbury College and Theological Seminary. 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 beginnings 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 Presbyterians: 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 editorial and musical efforts.

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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 “America’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 popular 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 challenged 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, Editor 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 subjects 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

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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 discussion 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 community 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 Convention 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] gradually came to utilize the Sunday School as an effective church organization.” Following the Civil War, the Southern Baptists organized their efforts, which enabled them to publish lesson books, question books, hymnbooks, teachers’ class

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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 supposed conflict between science and theology. By century’s end the search for understanding 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 newspapers had correspondents at Chautauqua. By 1881 the circulation of the Chautauqua 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.” Foundations: 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 virtually 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

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spite of disruptions, some 10 weekly papers were important sources of information 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 Publication 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 automobile 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 organizing 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, Congregationalists, 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 millennial 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,

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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 devotional life. The latter was vigorously expanded in the twentieth century by artists 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 advertising 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 Reviews 12 (1895): 413–29. A wide-ranging succinct, ecumenical, and comprehensive overview and evaluation of the religious press and journalists in the United States, and to a lesser extent in Great Britain, at the close of the nineteenth century. Among the challenges impacting the religious press at that time were improving technology, the changing role of editors from that of sectarian and doctrinal spokespersons to that of being 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 Crummell.” 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 advertising. Culturally, the 10-cent magazine became popular because of the aggressive 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.

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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.’” Foundations: 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 numbering 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 periodical 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 between the rich and the poor.” 1810. Nicholl, Grier. “The Image of the Protestant Minister in the Christian Social 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 espoused 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 occasion 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.

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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 Educational 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 opponent 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 government, 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 journals, serve as arbiters of doctrinal disputes, and double as editors of or contributors to “brotherhood” journals. By the 1920s more formal education for ministry was recommended, and by the 1950s seminaries were well established. In 1957

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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 Protestant 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 devotional ethic, while liberals promoted a flexible devotional ethic rooted in divine immanence. Both attempted to “awaken the spiritually tepid churches of earlytwentieth-century America to a more vital, fervent, life-changing piety.” 1817. Overdeck, Kathryn J. “Religion, Culture, and the Politics of Class: Alexander 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 advocated 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 challenges, despite privation.” Her last literary efforts were a series of essays published 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

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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 Controversialist: A Contrast.” Baptist History and Heritage 15, no. 3 (1980): 7–14. James R. Graves (1820–1893) and Edgar Y. Mullins (1860–1928) were selected for this study partly because they published significant works of theological 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 leaders of significant influence in Baptist circles who articulated their views through publishing, preaching, teaching, and debate. 1821. Peabody, Francis Greenwood. “University Preaching.” Harvard Theological 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 American 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 tradition. 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 several 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.

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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 succinct 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 Standard 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 Conversion.” Journal of Presbyterian History 41 (1963): 80–88. Mary Mortimer, possessed of an inquisitive nature and a skeptical, inquiring 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 Introductory 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 reading, 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 Christianity, 1880–1940. University Park: Pennsylvania State University Press, 1996. Chapter 4, Modes of Transmission, describes the various means of communication used by Social Christians in England, Canada, and the United States to reach a broad public audience. Prior to 1914 their chief means of communicative 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.

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1828. Pointer, Steven R. Joseph Cook, Boston Lecturer and Evangelical Apologist: A Bridge between Popular Culture and Academia in Late Nineteenth-Century America. Studies in American Religion, 57. Lewiston, N.Y.: Edwin Mellen Press, 1991. Now largely forgotten, Congregationalist clergyman Cook was an internationally 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 readership 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 orthodox 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 People: 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 supplemented 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 NineteenthCentury 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,” demonstrating 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.

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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 active 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, during 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 regeneration. “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.

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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 Holocaust, 1937–1945.” Fides et Historia 12, no. 2 (1980): 89–103. Documents the editorial activities of Arno C. Gaebelein, a leader of the fundamentalist movement, and others in chronicling “with unbelievable accuracy the plight of the Jews during the Nazi regime,” in the pages of Our Hope, a fundamentalist 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 thoroughly than other publications of similar theological outlook and conviction.

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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 teaching 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 compositions—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 Hymnody.” 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 Christian 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 difficulties 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

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lacking rail transportation. Also sketched are two other early Colorado periodicals, 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 collections 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: Patrick 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 Temperance 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 temperance 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 newspapers, 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,

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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 development of British and American congregational song.” Entries, largely of nineteenth- 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 especially as they relate to theological education. In a section on “Fugitive Literature,” 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.” Methodist 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

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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 Rebellion.” Catholic Historical Review 81 (1995): 67–83. Based on “a review of over twenty diocesan newspapers and Catholic periodicals,” 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 Catholic 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 Plymouth 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 Gibbons, Mass-Print Culture and American Literary History.” Religion and American 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 religious 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 embodied the narrative and thematic methods of mainstream sentimental writing.”

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1857. Sandeen, Ernest R. “The Fundamentals: The Last Flowering of the Millenarian-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 Calvinists 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.: Brethren 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 attracting 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

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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 Migration of 1873–1875.” Mennonite Quarterly Review 24 (1950): 199–229. A key figure in the work of settling 18,000 European Mennonites in the American 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 Protestantism 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 career as an editor and black journalist. Seraile’s reconstruction of Tanner’s thought, based on his writings, clearly demonstrates that African American editors advocated 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.

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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 opportunity 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 Philadelphia 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, established 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.”

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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 coverage. 1871. Shurden, Walter B. “The Pastor as Denominational Theologian in Southern 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 popularized theology from the pulpit, both abilities highly prized by Southern Baptists. 1872. Sibilia, Dominic. “Thomas McGrady: American Catholic Millennialist—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 MegaChurches: 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 Exposition to transform “culture through the power of the proclamation of the Gospel,” 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 Revivals 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 Republican 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

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threat . . . and the necessity of purification was pressing to strengthen the community 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 Baptist 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 publishing, 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 Christian 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 direction 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 cataloger 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.

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1878. Slout, William L. “Uncle Tom’s Cabin in American Film History.” Journal 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 “Tommer’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, unemployment, 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 question—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 Presbyterian 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 social 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.

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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 conscience Stead’s “novel” was unique. 1883. Smith, Harold S. “The Life and Work of J. R. Graves (1820–1893).” Baptist 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: Journal 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, generously 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 Honest 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 nineteenth century American.”

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1887. ———. “King Coal, King Jesus, and Moonshine: Faith and Life in Appalachian 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 Harriette 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 nineteenthcentury 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 resolve 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 Imagination and the Sympathies of Christ.” American Presbyterians: Journal of Presbyterian History 73 (1995): 165–75. Traces Harriet Beecher Stowe’s power to condemn slavery “to her vivid imagination 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 sympathies 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.

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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 foundations 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. Chapman 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 Series 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 Northerners of Protestant persuasion.” 1894. Spencer, Jon Michael. “The Hymnody of the National Baptist Conventions.” 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 Social Gospel Hymnody.” The Hymn 40, no. 2 (1989): 18–24. Reviews Rauschenbush’s desire for but failure to produce a hymnal containing “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.

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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 expressed 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 periodical was issued to mark the two hundredth anniversary of Jonathan Edwards’s birth and to help “fix Edwards’ place in nineteenth-century European and American 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 Music.” 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 services, 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 indispensable 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.

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“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 designed 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.” Quarterly 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 President 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 manner 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 incorporation 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

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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 Darwinian 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 African 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 American 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 Christianity.” 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 accurately 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 Modernization 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,

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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 millions, 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 Pronouncements 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 concern with temporal affairs in Europe as also applicable to the United States. Responses 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 criticized 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

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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 Evangelism after the Civil War.” Journal of Presbyterian History 76 (1998): 55–70. Recounts the many frustrating efforts by both Northern and Southern Presbyterians 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 Editors.” 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 publication 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 Presbyterian 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 sermons, 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 theological 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,

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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 “undenominational 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 social 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 religious 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, covers 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 halfmemorized rote preaching to a presentation based on indirect and direct preparation, meditation, and outlines.” Also, the language used in worship “shifted from German and Pennsylvania ‘Dutch’ to English.” Includes “An Annotated Bibliography of Published Mennonite Sermons.” A summary of the author’s 1949 Northwestern University Ph.D, dissertation, “Mennonite Preaching, 1864–1944.”

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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 Nineteenth-Century America.” Methodist History 21 (1982–1983): 156–68. Deems is viewed as an example of a nineteenth-century clergyman who illustrates 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 Nineteenth Century. Athens: Ohio University Press, 1976. See the chapter “Defenders of the Faith: Women Novelists of Religious Controversy 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 doctrinal, 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 Review 20, no. 4 (1904): 354–60. Stating that “a sermon is a work of art in proportion as it stirs the higher emotions,” 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.

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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 collaborated 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 Philadelphia Christian Recorder, “the oldest continuously published black newspaper 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 century. 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 Monitor.” 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.

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Obituaries, together with other consolation literature, sought “to instruct those living in this world to look to their own destinies.” The pages of Heathen Woman’s Friend memorialized members of the Boston-based Women’s Foreign Missionary 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 Christianity. “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 popularized 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 religion and theology.

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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 Boeglin, 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 literature, 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.” Mennonite 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.” Mennonite Quarterly Review 40 (1966): 27–47. Begun as a small town weekly newspaper, the Budget “began to form a communicating 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.

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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 consulted exhaustively.” The majority of these publications supported the creation of the League of Nations because the peace proposals of President Woodrow Wilson 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 Portrayed on Religious and Secular Television Programs.” Journal of Black Studies 20 (1989–1990): 60–75. “An extensive and systematic content analysis of nationally distributed religious 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 patterns 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 supportive 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 program 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 political persuasion.

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1946. ———. “News on the 700 Club: The Cycle of Religious Activism.” Journalism 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 political 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.” Communication 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 television 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 Broadcasting and Electronic Media 31 (1987): 293–307. Based on a conceptual research “distinction between ritualized and instrumental 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 television,” especially for reactionary or dissatisfied consumers. 1949. Abelman, Robert, and Stewart M. Hoover, eds. Religious Television: Controversies 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 profound 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 television; (5) the electronic collection plate; (6) the lack of division between electronic 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.

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This investigation “focuses on the communicator style of the various televangelists featured in the country’s most popular and prevalent programs,” examining 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.” Review 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 religious 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 Television?” 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 widespread 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 Reconsideration.” 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 rejecting Habermas he turns his attention to “Postcommunication Theology: Toward a Theory of Theological Competence” in which he draws upon John Calvin’s

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“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 Shamanic Paradigm in Contemporary Spirituality.” In Communication and Change in American Religious History, edited by Leonard I. Sweet, 335–54. Grand Rapids, 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 derived 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 inclusion 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 noting 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 transcription 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.

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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 twentieth century.” Others included in this study are Charles Chaplin (anti-hero), Humphrey 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 fantasy 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 broadcasting from the 1920s through the late 1970s that identifies evangelism as the chief purpose and message of religious media. Provides information on persons, organizations, 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. Coughlin.” 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 American Catholics with a pseudo-theological justification for anti-Semitism.” 1962. Austin, Charles. “The History and Role of the Protestant Press.” In Religious 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.”

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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 Review 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 Commission 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 system of broadcasting. Identifies and discusses the churches’ need for a planned diversity of programs, continuing research, better utilization of programs, standards 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 Commission. “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 Television 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 justification 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.”

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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 novelists. 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 “inexhaustible to meditation.” 1968. Baldwin, Carolyn W. “Denominational Publishing: A Study of Major Church-Owned Publishing Houses in the United States.” Master’s thesis, University 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 catalogs 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 concerns, 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 paintings 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.” Theology 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.”

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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 television 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, critiquing 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 bibliography, pp. 309–30, and indexes of names of filmmakers and titles of films. 1973. Ben Barka, Mokhtar. “Quand la prédication évangélique envahit la télévision américane.” Mélanges de Science Religieuse 51 (1994): 255–77. Briefly chronicles the history of the “Electronic Church” from radio broadcasting 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 twentiethcentury Methodists. Although most evangelicals view selected movies and television 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

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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 Decades.” 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 periods, particularly on economic and social issues. “At the same time, the journals provided different answers to the problems of the day, illustrating the independence 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 adequately”: 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 Electronic Age. Boston: Faber and Faber, 1994. Birkerts “powerfully argues that we are living in a state of intellectual emergency—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 transition 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 represent 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

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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 laity 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 Association 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 Religious Thought 27, no. 1 (1970): 63–75. Pleads for theologians to approach “with reverence the work of the artist, especially 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 concerning 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.

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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 Pentecostalism.” 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 Evangelical 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 “identifying themselves with social movements and styles of life.” Includes a discussion of publishing economics, circulation, and cultural impact, concluding that “evangelical 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 professional 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 Depression 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.

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Suggests that VISN/ACTS, The Faith and Values Channel, “is a strong candidate 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 perspective.” 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 millennium, 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 McDonnell and Frances Trampiets, 84–103. Middlegreen, Slough, Engl.: St. Paul Publications, 1989. After reviewing the history of communication transitions in the Christian tradition, 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.: Abingdon, 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 restructure 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 communicate 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-

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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 analysis 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 millennium, 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 bibliographical 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 employ 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?” Religion 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 culture—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.

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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 significance for us and for our everyday lives.” 1997. Boyea, Earl. “The Reverend Charles Coughlin and the Church: The Gallagher Years, 1930–1937.” Catholic Historical Review 81 (1995): 211–25. Radio priest Coughlin alarmed many Catholics, including the American bishops, 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 harmonizations 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 effectiveness 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.”

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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: Deviance as a Trigger for Intermedia Agenda Setting.” Journalism and Mass Communication 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 religious revival occurring. The themes of popular titles “are mostly evangelical, with a stress on popular biblical interpretation and personal experience and witness.” 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 Going?” 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 continent and those which began in England and Scotland,” were used in early America and continue to influence contemporary psalmody. The Reformed 1912 ecumenical 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.

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2006. Brock, Van K. “Images of Elvis, the South, and America.” Southern Quarterly 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 oddness” 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 joyous 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 popular 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’ Conference, 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.

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“This study found there were similarities in the religion news coverage in the New York Times, Minneapolis Star, and Richmond Times-Dispatch during 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 salvation 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 nonfiction 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 retreated into silence or ossification. Seven first possible steps are offered to make the church “media-literate, media-friendly, and media-minded.”

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2015. Buttrick, David G. “Preaching to the ‘Faith’ of America.” In Communication 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 preaching “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 question, “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 Catholic 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 appeared 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 between 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

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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 Distribution and Bible Curriculum.” Baptist History and Heritage 19, no. 3 (1984): 53–60. Sketches Baptist participation in national, interdenominational efforts to distribute 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 Baptist Sunday School Board. 2020. Carpenter, Joel A. “Fundamentalist Institutions and the Rise of Evangelical 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 publishing 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.: Greenwood Press, 1998. A rhetorical analysis of six radio addresses delivered by Father Coughlin during 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 communism. His weekly Sunday broadcasts titled the Golden Hour of the Little Flower attracted a national listening audience estimated as high as 30 million. His prowess 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 Philadelphia 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.

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2023. Carter, James E. “The Socioeconomic Status of Baptist Ministers in Historical 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 Worship 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 Richard 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 communication 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 Multiple Identities. Studies in Rhetorical Communication. Columbia: University of South Carolina, 1991. A case study and close examination of “a complex historical-political-rhetorical 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 century, 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 manager, a television writer for a metropolitan newspaper, and a theologian presenting 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.

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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 methodologies. Teenage interest in the supernatural is viewed in the contemporary ascendancy of evangelicalism’s use of apocalyptic themes and the media’s adaptation 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 influential, 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 disillusionment with war following the catastrophe of World War I strongly impacted his faith and preaching throughout the remainder of his ministry as did his disagreement 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

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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 Commonweal.’” 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 Commonweal, 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 McCarthy 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 activities 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 examined in conjunction with justice, suffering, ethics, patriotism, and truth. Coleman concludes that while America has refused to accept Berrigan’s and King’s judgments of society, they “are effective communicators because they have succeeded in clarifying the real issues.”

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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, Calif.: 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 radioTV preaching and surveying the contemporary scene by identifying the most powerful TV evangelists, citing those issues that are raised most often by critics, 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

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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 Producers 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 (November 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 Programming.” 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 Commissioner 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: Historical 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-

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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 Aristotelian, 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 programming 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. Appendixes 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 pacifism, 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

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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 McLuhan. 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 contemporary 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 Progressive trio of Charles H. Cooley, John Dewey, and Robert Park; the behavioral approach in empirical research, 1930–1960; and the radical media theories of Harold 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 communication, 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: Communication in the Black Community.” Quarterly Journal of Speech 62 (1976): 26–39. The African American communication system is rooted in the traditional African 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 Traditional 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 usually select news stories of “events that seem to add something to our picture

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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 appropriate 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 Situation 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.” Christian Century (November 28, 1956): 1390–91. A scathing review of Cecil B. DeMille’s magnum opus, The Ten Commandments. “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.

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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 Discussed Over Radio, Doctrinal Broadcasting, The Music of Religious Radio Programs, “Conventional Protestant” Broadcasts, Fundamentalist Protestant Broadcasts, “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 50Year 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 denominations. 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 industry 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 rabbis were surveyed to confirm the hypothesis that there is a correlation between

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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 television, 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 Television 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 broadcasting 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 faculty 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,

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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 American 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 broadcasting 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 historical information on the development of religious broadcasting. 2068. Elzy, Wayne. “Popular Culture.” In Encyclopedia of the American Religious 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 Readers.” 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 anticipated 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 Evangelicals.” 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 evangelize and spread the gospel; (2) broadcasting offers parallel programming, empowering evangelicals to create a media alternative; (3) the media offers evangelicals

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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 compatibility 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 evangelical 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 emphasize 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 Communication 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 religious 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 transitional 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.

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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 sharecropping.” 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 religious ‘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 programming. 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 anniversary of national religious radio under the auspices of the Federal Council of Churches by 18 people prominent in religious radio broadcasting: Ralph Sockman, 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-Bibliography.” 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

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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 denominations 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 Relations 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 Publishing 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: Bowling Green State University Press, 1988. In His Steps by Charles Sheldon, Black Rock by Ralph Connor (Charles Gordon), and The Shepherd of the Hills and The Calling of Dan Matthews by Harold

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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 following. 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 DoubleEdged 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 dynamics 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 historical events, including the founding of the Southern Baptist Convention in 1845 and of denominationally related news events since 1970 by the retired vice president for public relations, executive committee of the Southern Baptist Convention. Southern Baptist clergy need to become better acquainted with the “objectives, techniques, and results of news media coverage.” Reader/listener interest

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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 Redemption.” Journal of Popular Culture 22, no. 2 (1988): 33–47. Credits radio priest Coughlin with ushering in “the Electric Gospel and the Invisible 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 Television, 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 consultants, 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 analysis. 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 Commission, 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

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“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 critical attention in the communication media.” This is done by defining communication (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 communication task. 2093. ———. Mythmakers, Gospel, Culture and the Media. New York: Friendship 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 reforms, 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 suggestions for what people in churches can do to promote media awareness. 2094. ———. “Religion and Television: Report on the Research.” Christian Century (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 television mainstreams: one conservative and restrictive, the other moderate, permissive, and populist. See George Gerbner and colleagues, Religion and Television (listed below). 2095. ———. “Religion on the Airwaves: In the Public Interest?” Christian Century (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.

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2096. ———. “A Short History of Religious Broadcasting.” In Religious Television 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 Culture. 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 occasioned 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 expression 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 movies 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. Northport, 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

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by corporate commercial control of the airwaves, the churches spent their “energy 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 relationship 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 afforded 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 coverage 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 Bodies.” 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: Controversies 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 sociopolitical 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-

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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 airtime devoted to financial appeals, the format of the appeals, and the motivational basis of the appeals.” Departing from the approach of traditional revivalists, electric 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 Religion 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 attempt 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 television.” 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.

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Interprets the results of a 1978 Gallup Organization national survey “that includes questions on both religious radio and television use.” Thirty-nine percent 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 organizations 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.” Journal 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 assortment 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) tradition. 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 Formative 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 Seminary” (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.

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Author of 12 books, for 20 years the Southwestern correspondent for The Christian Century (1926–1946), editor of several journals, and weekly newspaper 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 Rapids, 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 institutions 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, University 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 significant 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 incisive, the study is a landmark document.

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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 Colportage 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 International 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 complement 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 theological 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 employing 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

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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 communication technologies and faith.” 2123. ———. “Religious Communication and Popular Piety.” Journal of Communication 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 sentiments through our common life, science/technology, and nature. By understanding 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-

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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 Radio 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.” Combining 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 conservative resurgence in postwar American religion.” After beginning broadcasting 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 emphasis 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

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Mormon media organizations, which include interests in radio, television, film production, broadcast consulting, computer services, public relations, and publishing. 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 evenings on television with a simple ‘kerygma’ presentation at prime time throughout 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 reflects 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 defended 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 commitment 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

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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 Television.” Social Compass 37 (1990): 161–67. Briefly reviews and summarizes the activities of American evangelical Christians to extend electronic evangelism on a global scale, speculating that “the volume 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 utilized internationally and that other religions may also adopt to proselytize. 2137. ———. “Religious Broadcasting and the Mobilization of the New Christian 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 ministries 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 dominance by evangelicals, and the reasons for its recent phenomenal success are to be seen as part of the electronic communications revolution.” Pleads for an empirical 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 Christian 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

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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 colleagues, Religion and Television (listed above). 2141. Hadden, Jeffrey K., and Anson Shupe. “Elmer Gantry: Exemplar of American Televangelism.” In Religious Television: Controversies and Conclusions, 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 portrayed 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 televangelism 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 theology 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 emergence 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-Wesley, 1981.

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Sets the rise and development of the electronic church in the historical, social, 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 personality 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 program 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 Bibliographer, Librarian, and Curator.” Foundations: A Baptist Journal of History and Theology 19 (1976): 5–19.

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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 empire, 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, pentecostal, evangelical divisions are giving way to “preposterous categorical hodgepodges and antic criss-crossings of social boundaries.” In this new configuration churches become businesses, faith-healers build ultramodern hospitals, creationism 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 having 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 neutralization 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 Charismatic Revivals in Modern America. Bloomington: Indiana University Press, 1975. Chronicles both revivals largely in terms of their pentecostal origins by examining the healers/revivalists/teachers responsible for their development. Personalities such as William M. Branham, Oral Roberts, and Gordon Lindsay are prominent 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.

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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 authorized 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, television, 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 attracting 37 million viewers. In 1979 he pulled the programs, shifting his energies to expanding Oral Roberts University. His media innovations were adopted by others, 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 appealing 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 presidential 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, included 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.

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2154. Harrell, John G. “A Theology for Film Making.” Christian Century (August 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. Beginning 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 alienated 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 communication. 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 enterprise, (2) denominational stereotypes and geographical biases affect media coverage 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, protector, 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

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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 mid1980s 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 clientele 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. Analogical 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 demythologizing 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 Protestant 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 potential 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.”

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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 concept 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 Interpretation 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, journalists preferred to place a political interpretation on King’s rhetoric but “people of faith received his message as a spiritual interpretation,” reaching a faith receptive 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 American 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 popular 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 communicate 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.”

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2167. Hoover, Stewart M. The Electric Giant: A Critique of the Telecommunications 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 ethical 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 technology 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 transformational 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 transdenominational 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.’”

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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 conservative 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 monopoly of religious programming promulgating a commodification and consumerist 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 commercially oriented and serves an entertainment function. This, in effect, forces paidtime 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 Instability 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. Compared 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.”

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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 Protestant 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 theologies 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.” Soundings 13 (2000): 547–80. An analysis of the personalities, institutions, and publics that founded, sustained, and championed this foremost liberal Protestant journal of opinion between 1941 and 1993. Its influence reached into the upper echelons of seminaries, social agencies, ecumenical organizations, mainline denominations, and to some

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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 support such as from New York’s Union Theological Seminary, the failure of Protestant 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 advances 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 communications 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

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by Martin E. Marty reflects on the responses of theological education to the television revolution, while Gregor Goethals suggests in an afterword that “seminaries 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 national 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 television 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 discipleship, to late twentieth-century religious art in America.” Eschewing iconoclasm, Bubalo’s art is infused with spiritual energy, “but the immaterial, mystical, 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 contemporary examples from the Americas and Russia. Includes illustrations. 2186. Jeansonne, Glen. “Religious Bigotry and the Press: The Treatment of Gerald 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-

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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 complexity, 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. Communication 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 Commission, the American Council of Christian Churches, and the National Association of Evangelicals. Part II includes the broadcasting activities of nine denominations, 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 Anymore?” 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, consequently, was found to serve primarily a reinforcement function. 2190. Juhnke, James C. “Gerald B. Winrod and the Kansas Mennonites.” Mennonite 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.

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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 biweekly, 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 position 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 support 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 regarding movies. 2193. Kelly, Leontine T. C. “Preaching in the Black Tradition.” In Women Ministers, 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.

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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 Supply 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 Baptist 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 resulted 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 denomination relying primarily on print media for news.

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2199. Korpi, Michael F., and Kyong Liong Kim. “The Uses and Effects of Televangelism: 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 “electronic 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

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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 American, 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 integrates 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 Inspiration, 3–23. Carmel, N.Y.: Guideposts Magazine, 1970.

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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 twentyfifth 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 programming, most of it evangelical or Pentecostal in tone.” 2210. Lischer, Richard. “The Word That Moves: The Preaching of Martin Luther 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 Television 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 Humbard, 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

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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, Articles 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 Computers.” 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 reality 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 Washington 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 programming; 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 Communicational 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 “metacommunication” 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.

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Argues that there is an organic and natural bond linking theology and aesthetics. These two modes of expression can claim a common heritage useful in formulating criteria for evaluating so-called Christian folk music. 2218. ———. “The Music of Willie Nelson: Sympathy with God’s Pathos.” Theology 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 impressiveness. His introductions were lengthy, the first main idea occupies “almost onethird 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 supersedes “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 periodical 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 estimated 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 published his radio addresses in 20 volumes. His other publications included books, devotional tracts, educational materials, and at least one scholarly monograph.

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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 American Dream in Blue Velvet.” Religion and American Culture, a Journal of Interpretation 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 editors, 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 supporters, 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 Recorder (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 contemporary society. These three approaches, in turn, give rise to three methodologies for studying the relationship between religion and film: theological criticism, mythological 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.

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2226. Martin, William. “Giving the Winds a Mighty Voice.” In Religious Television: 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 15minute 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 theological force. 2227. ———. A Prophet with Honor: The Billy Graham Story. New York: William Morrow, 1991. The appellation “prophet” is a nonsequiter in this massive, somewhat verbose biography by a Rice University sociologist that clearly portrays Graham as an evangelist/revivalist (a la D. L. Moody and mass urban evangelism), American 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 internationally, 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, written at the instigation of Graham, is laudatory, even critical at points, without being hagiographic, including many details about Graham, his family, his associates, 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: 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 that are 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.

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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 Today (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

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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 examining religious truths from varied perspectives. His sermon style was meticulously crafted. “He understood human speech as a basic human action, an action stimulated 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.” Quarterly 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, employing 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.

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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 ecclesiastical 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 American 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 apprehension 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 inception 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-Crusader (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 Southern 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 (February 13, 1970): 34. Brief report of McLuhan’s appearance before the annual convention of National 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:

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Teaching Preaching, compiled by Stephen Farris, 65–76. St. Louis, Mo.: Academy 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 leaders 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 charlatans, 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 American 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 between 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 religious television ranges from broadcasting a local worship service to new possibilities 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.” Theology Today 37 (1980–1981): 351–56.

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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 sacredness 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 Civilization 20, no. 3 (1997): 67–71. Assuming “that the United States of America has become the most ocularlyoriented 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 incessant 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 concepts of a chair of evangelism in theological education, by creating a denominational 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

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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 characteristics, 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 major sources: “the sermons of Harry Emerson Fosdick and the African-American folk pulpit.” He gained an authoritative voice by “adopting the persona of previous 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’ having 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.

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Examines the dialectical relationship between the media and the New Christian 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 stories/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 education 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 apprentice 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 covers 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 intend.” 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

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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 challenged 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 broadcasting 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 particular candidate.” 2261. Montgomery, Edrene S. “Bruce Barton’s The Man Nobody Knows: A Popular 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 reviewed 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 images 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

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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 Supper 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 atmosphere of controversy over the rise of the occult and Satanism in America. 2267. Morrison, John L. “American Catholics and the Crusade against Evolution.” 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 attempting “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 fundamentalists 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.

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African American singer, composer, choir director, and music publisher editor, 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 History and Heritage 31, no. 3 (1996): 7–17. The use of hymnals as worship books among Baptists prior to 1940 was limited. 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 denominational 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 eyewitness 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 televangelist 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 Electronic Media and Film (1993); The Churches’ Role in Media Education and Communication Advocacy (1995); Global Communication for Justice (1993); and an

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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 Literature (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 negotiations 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 Abelman and Stewart M. Hoover, 71–84. Norwood, N.J.: Ablex Publishing, 1990. Traces the history and development of religious broadcasting from precommercial 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 different 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 examines the competition between religion and television in American society. This competition has centered, on the one hand, between religionists who view television 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

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believes that “television’s cultural competition with established cultural institutions 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 religious 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 Communication, 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 necessary 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 censoriousness 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 immediate 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 Preaching.” 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;

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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 Presbyterian 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 objectivity,” 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 General 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 Mennonite 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: Holiness 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, Wesleyans tend to place more emphasis on experience than upon the inerrancy of scripture and, consequently, few of them assigned the issue high priority. Although conservative Wesleyans often opposed evolution, particularly the theory of organic 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 Periodical Press.” Journalism Quarterly 61 (1984): 280–86, 363.

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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, Tennessee. 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 antievolutionists, 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: Journalists and the Great Monkey Trial,” American Journalism 4 (1986): 133–46. 2287. O’Leary, Stephen. “Media.” In Encyclopedia of Millennialism and Millennial Movements, edited by Richard A. Landes, 238–43. New York: Routledge, 2000. Assuming an evolutionary model of communication development, this essay “sketches the path of apocalyptic thinking from its origins in oral folklore, preaching, and manuscript literacy, through the print-based culture of the Protestant 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 heritage.” 2289. Orbison, Charley. “Fighting Bob Shuler: Early Radio Crusader.” Journal of Broadcasting 21 (1977): 459–72.

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Reviews the case of the Reverend Bob Shuler, crusading Los Angeles Methodist 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 contesting 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 Evangelicalism and Modern America, edited by George Marsden, 46–55. Grand Rapids, Mich.: Eerdmans, 1984. Contrasts the rise of the evangelical and fundamentalist empire and the decline 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 latter 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 Newswriters Association, “which is made up of reporters who specialize in covering religion 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 investigation,” and competition from television that is leading reporters to provide interpretation 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. Beginning 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.

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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 examination 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 Theological 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 Religious Work-Study Group Institute for Education by Radio in 1942. 2295. ———. “Radio and the Church.” In Television–Radio–Film for Churchmen, 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 devotes 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 Television-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;

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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 flexibility 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 advertisements 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 questions, 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 country 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 employing 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 measuring 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

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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.” Theology 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 hearing 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 husbandand-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 Electronic 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 initiated 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 congregation.” 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.

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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 classical 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 connected by satellite to WFWOC. His egotistically driven gospel of prosperity is a major Pentecostal variant of Oral Roberts’s “seed-faith” theology. “The prosperity gospel of Robert Tilton is little more than a fundraising technique.” 2307. ———. “Mass Marketing the Lord: A Profile of Televangelist Lester Sumrall.” 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, fearproducing 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 recordings 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 transcriptions 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

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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 critiques 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 publishing 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 Consciousness: Orality, Literacy, Images, and Interpretation.” Koinonia 6 (1994): 106–25. Examines the shift from orality to the written word as a paradigm for negotiating 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 cinema 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 systematized presentation of religion.” 2312. Pomeroy, David. “The Depths of Our Souls: The Films of Ingmar Bergman.” Theology Today 33 (1976–1977): 398–401. Dubbed “the most important filmmaker for twentieth century theology and psychology,” 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.

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Contemporary popular presentations of biblical imagery in the United States and Canada have been influenced by the masters and by several nineteenthcentury 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 insights 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 effective 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, reaching 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” associated with the Jesus movement, including youth musicals; (3) African American gospel music; (4) contemporary gospel song; and (5) music written for the Roman 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.

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2317. “The Radio and Religion.” Federal Council Bulletin 12, no. 6 (1929): 3. Observes that radio broadcasting is reaching a growing audience and prompting 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 Bulletin 11, no. 9 (1928): 19. Announces an expanded program of radio broadcasts featuring S. Parkes Cadman. 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, standards 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, psychoanalysis, 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 editors 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.

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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. Generally, however, “the Catholic newspaper press has tended to follow its secular counterparts in theoretically explaining its policy as that of a free press with libertarian 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, seminary professor, church music director, editor of hymnals and songbooks, composer, arranger, author and denominational leader.” He is probably best remembered 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 circulated 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.

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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 publicrelations 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 embodiment. 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 conducted 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.

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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 preference 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 collections, 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 provide 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 (December 12, 1983): 479–83. An exchange of letters between Presbyterian pastor Rogers and Robert Chandler, 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 public, 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 establishment of Zondervan Publishing, begun in 1931 as a book remainder sales business

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in Grand Rapids, Michigan. Issuing their first book in 1932, the business grew rapidly, issuing reprints of older, conservative Calvinistic biblical and theological 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 bestselling 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 Amplified 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 division. By the 1960s it had established over 60 retail outlets known as Zondervan Family Bookstores. In addition, the Zondervan Broadcasting Corporation operates 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 reputation 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 “project method,” employing a problem-solution format. He employed outstanding

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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 Availability 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 Broadcasting and Film Commission of the National Council of Churches who promoted access via the principle of sustaining time over national radio networks. Concludes 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

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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 National 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 Outreach.” Reformed Review 23, no. 1 (1969): 22, 47–50. Reviews the first 15 years of ministry at his drive-in church in southern California. 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.” Theology 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 media 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. Theologians are challenged to bring their academic and religious perspectives to the interpretation of popular culture.” 2346. ———. “Defining the Electronic Church.” In Religious Television: Controversies 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 broadcast style, it can best be “characterized by (a) business values, (b) experiential theologies, (c) media driven formats, (d) faith in technology, (e) charismatic leaders, 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.

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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 listeners. 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 Revival 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 longstanding 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 “religion 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 Annenberg-Gallup Study.” Critical Studies in Mass Communications 2 (1985): 283–90. A highly critical review of the 1984 Annenberg-Gallup “Religion and Television” 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 evangelism, the theological nuances of popular religion, or the visual appeal of televised services and entertainment.” He calls for more historical and ethnographic research 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 Televangelism into Perspective.” Christianity Today (January 15, 1988): 18–23. Evangelicals were among the first to utilize radio as a means of communicating their programs and beliefs to a mass audience. Schultze sketches some of the

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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. Minneapolis, 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 elements 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 collections 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 American Evangelist. New York: Continuum, 1999. Assemblies of God preacher/evangelist Swaggart rose from a Southern Pentecostal 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 crusades 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.

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“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 Kierkegaard 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 relations, 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 secular 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 independent Protestant music publishers, founded in the 1890s, together with those of several predecessor firms: Biglow & Main, The E. O. Excell Company, and

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Tabernacle Publishing Company. Provides names of composers, tunes, and songbooks/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 Broadcast, 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 twentiethcentury American news reporting: good works, tolerance, hypocrisy, false prophecy, inclusion, supernatural belief, declension, and unsecular media. The appendix 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 Movement 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

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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 30year period the work spread to portions of the Midwest and as far west as Colorado. 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 Religion 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 espousing 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 community, are not adequate to solve the problems confronted by the broadcaster in his current religious programming.” Smith proposes an alternative approach that

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accounts for new impulses in religion and society and emphasizes new understandings of community, religious freedom, and commitment. Written as a response 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 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 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 selections. 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 languages. 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 evangelism, 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.

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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 Translation.” 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 Goethals, 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 selfawareness 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 Sermon.” 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 appeal. Later, 1965–1968, King turned his attention more to national and global issues 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 Electronic 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.” Estimates 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 political messages.

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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 Lutheran Witness, 1914–1960.” Concordia Historical Institute Quarterly 69 (1996): 116–32. Over the 46-year period studied, the Witness continued its defense of denominational 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 Witness, 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 current issues and maintain high journalistic standards included Lorenz F. Blankenbuehler (1952–1960), Walter W. Mueller (1960–1975), and David Mahsman. 2380. Stitzinger, Michael F. “Evangelical Religious Publishing: An Examination, 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 queried, via a questionnaire-survey, about publishing trends. The data and publishing opinions concerning success are summarized and discussed. The development

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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.” Princeton 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.” Concordia 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 publication. Contains brief comments on the publication’s history. 2386. Sumner, David E. “The Religious Press: A Case Study.” Journalism Quarterly 66 (1989): 721–23. “A questionnaire was sent in early 1988 to the 98 editors of diocesan newspapers of the Episcopal Church.” Sixty-nine editors supplied information about four

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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 metropolitan 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 under 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 Middletown), in the autumn of 1981, with a sample consisting of 281 residents. Religious 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 nondenominational 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

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more and more traditional mainline Protestant hymns in its worship, while retaining “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 tenure as editor of the Central Christian Advocate, 1948–1956, the official paper of the segregated Central Jurisdiction of The Methodist Church. He notes the tenuous 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, History, 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 representing 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 institutional, public relations model.” A survey of editors and their bishop-publishers

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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 communication 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 printing 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 witnessed the “formation of a ‘modern’ mainstream Protestantism,” a new minority status in American culture. Martin Marty has identified this shift as the displacement 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 recapturing of early Christianity’s prophetic voice, which the Century successfully accomplished 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.

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“A brief examination of the influence of pentecostalism on the lives and careers 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 published 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 analyzed 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 Culture 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, fundamentalist 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 Quarterly 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 included: 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.

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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) having 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 community of readers and supporters; and (5) being judged to be “perhaps the most significant achievement of the American Catholic laity.” It has actively encouraged 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 Communication (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 evangelicals 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,

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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 million. 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 stations 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 contributions 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 epilogue 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, edited by Martha J. Simmons, 115–23. Nashville, Tenn.: Abingdon, 1996.

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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 Discussion.” Baptist History and Heritage 18, no. 3 (1993): 46–58. Consists of contributions by panel members: Warner on Trust and the Southern 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 denominational 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 Radio. 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 antidemocratic 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 rhetorical 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.”

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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 television—as channels of information and influence. The occult satisfies many of the attributes of news. The effects of media coverage of occultism tend to demonstrate 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.” Journalism 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 Reverend 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.

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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 denominational 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 station, 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 circulated 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 denominations. 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, editors, 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 competitive 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.”

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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 Testament, 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), using 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

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reflects on his relations with the press in presenting the church to the public media. 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 Presley’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 different 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. Begun 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 existential 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.

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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 scholars 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 characteristic of American religion.” Proposes instead that social restructuring in American 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 ministry 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 Soldier.” 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 unflattering 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

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

619

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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

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

623

624

Author-Editor Index

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

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 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

625

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 Gorman, Robert: 329 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

627

Haims, Lynn: 563 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

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

631

632

Author-Editor Index

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

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

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

635

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 Trinterud, Leonard J.: 244 Tripp, Bernell E.: 1582 Trost, Frederich R.: 424 Trueblood, D. Elton: 1583 Trulear, H. Dean: 1584 Tucker, Gene M.: 374 Tucker, Stephen R.: 2400 Turnbull, Ralph G.: 1137 Turner, Kathleen J.: 2156 Turner, Nancy M.: 2401 Tuttle, Julius H.: 245, 246, 682 Twaddell, Elizabeth: 1585 Tweedie, Stephen W.: 2402 Tyler, Alice Felt: 1586 Tyler, Moses Coit: 464 Tyler, Parker: 2403 Tyms, James D.: 1587, 1922 Ulrich, Laurel Thatcher: 1138 Umble, Roy H.: 1923 Upshur, Anne F.: 683 Vail, Robert W. G.: 211, 248, 249 Van Allen, Rodger: 2405 Van Burkalow, Anastasia: 465 Van de Wetering, John E.: 1139, 1140 Van de Wetering, Maxine: 1141 Van Driel, Barend: 2315, 2406 Van Dussen, D. Gregory: 1588 Van Dyke, Mary Louise: 466 Van Dyken, Seymour: 684 Van Hoeven, James W.: 357 Van Horne, John C.: 685 Vatican Council, II: 2406 Vaughan, Alden T.: 686, 967, 1092, 1138 Vella, Michael W.: 1142 Vellake, Catherine S.: 1143 Venable, William H.: 1589 Vernon, Walter N.: 467 Verret, Mary Camilla: 250 Vieker, Jan D.: 1590 Vincent, Leon H.: 1924 Vollmar, Edward R.: 251 Voskuil, Dennis N.: 2408

Wacker, Grant: 252 Wakin, Edward: 2409 Wall, James M.: 1683 Wallace, Anthony F. C.: 1591 Wallace, Karl R.: 1364 Walls, Francine E.: 253 Walsh, James P.: 687 Walter, Frank K.: 1592 Walther, James Arthur: 297 Wangler, Thomas E.: 254, 1144 Warch, Richard: 1145, 1146 Ward, Gary L.: 305, 390 Ward, J. T.: 1235. Ward, Louis B.: 2410 Ward, Mark: 2411 Ward, Richard F.: 2412 Warfield, Benjamin B.: 255 Warner, Greg: 2413 Warner, W. E.: 468 Warren, Donald: 2424 Warren, Lindsey Davis: 2415 Washington, Joseph R.: 469 Waters, John: 2416 Watters, David H.: 1147 Watts, Isaac: 256 Watts, Phyllis C.: 266 Wayland, John T.: 1593 Weathersby, Robert W.: 1594 Weatherspoon, Jesse Burton: 1640 Weaver, John B.: 1925 Webber, F. R.: 470 Weber, Donald: 688, 1003 Weber, William A.: 471 Webster, George Sidney: 1595 Wedel, Theodore O.: 2417 Weedman, Mark: 1148, 1596 Weidman, Judith L.: 2193 Weimann, Gabriel: 2418 Weis, Frederick L.: 689 Weiss, Harry B.: 1597 Welch, James d’Alte Aldridge: 257 Welter, Barbara: 1926 Weng, Armin George: 1149 Wentz, Frederick K.: 2419, 2420 Werge, Thomas: 558 Wertenbaker, Thomas J.: 1150 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; (Pre1800): 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

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 643

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; (Pre1800): 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; (Pre1800): 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; (Pre1800): 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; (Pre1800): 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; (Pre1800): 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; (Pre1800): 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; (Pre1800): 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; (Pre1800): 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; (Pre1800): 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; (Pre1800): 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; (Pre1800): 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 Wright, Harold Bell (1872–1944): 2196

Young, William Field (1821–1900): 1406 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 director of library and information services and as professor of theological bibliography 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 numerous articles in professional journals. He is currently retired and lives with his wife, Betty, also a professional librarian, in Boulder, Colorado.

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