Black Puritan Black Republican

Born in Connecticut, Lemuel Haynes was first an indentured servant, then a soldier in the Continental Army, and, in 1785, an ordained congregational minister. Haynes's writings constitute the fullest record of a black man's religion, social thought, and opposition to slavery in the late-18th and early-19th century. Drawing on both published and rare unpublished sources, John Saillant here offers the first comprehensive study of Haynes and his thought.

Lemuel Haynes was a black American Revolutionary, Federalist Republican, and New Divinity Puritan abolitionist. He defies our modern racial, religious, and political categories. History knows him as the Black Puritan; this short biography presents him as the elephant in the American room.

"Examines the development of oppressive Christian theologies and the normalization of white superiority and white privilege in the United States"--

The Puritans of popular memory are dour figures, characterized by humorless toil at best and witch trials at worst. “Puritan” is an insult reserved for prudes, prigs, or oppressors. Antebellum American abolitionists, however, would be shocked to hear this. They fervently embraced the idea that Puritans were in fact pioneers of revolutionary dissent and invoked their name and ideas as part of their antislavery crusade. Puritan Spirits in the Abolitionist Imagination reveals how the leaders of the nineteenth-century abolitionist movement—from landmark figures like Ralph Waldo Emerson to scores of lesser-known writers and orators—drew upon the Puritan tradition to shape their politics and personae. In a striking instance of selective memory, reimagined aspects of Puritan history proved to be potent catalysts for abolitionist minds. Black writers lauded slave rebels as new Puritan soldiers, female antislavery militias in Kansas were cast as modern Pilgrims, and a direct lineage of radical democracy was traced from these early New Englanders through the American and French Revolutions to the abolitionist movement, deemed a “Second Reformation” by some. Kenyon Gradert recovers a striking influence on abolitionism and recasts our understanding of puritanism, often seen as a strictly conservative ideology, averse to the worldly rebellion demanded by abolitionists.

The vital influence of Black American intellectuals on the legacy of Thomas Jefferson’s ideas The lofty Enlightenment principles articulated by Thomas Jefferson in the Declaration of Independence, so central to conceptions of the American founding, did not emerge fully formed as a coherent set of ideas in the eighteenth century. As Hannah Spahn argues in this important book, no group had a more profound influence on their development and reception than Black intellectuals. The rationalism and universalism most associated with Jefferson today, she shows, actually sprang from critical engagements with his thought by writers such as David Walker, Lemuel Haynes, Frederick Douglass, and W. E. B. Du Bois. Black Reason, White Feeling illuminates the philosophical innovations that these and other Black intellectuals made to build on Jefferson’s thought, shaping both Jefferson’s historical image and the exalted legacy of his ideas in American culture. It is not just the first book-length history of Jefferson’s philosophy in Black thought; it is also the first history of the American Enlightenment that centers the originality and decisive impact of the Black tradition.

In her Epilogue entitled "What Is His Greatness?", Ola Elizabeth Winslow stated in the first serious modern biography of Jonathan Edwards: "In a word, it is the greatness of one who had a determining art of initiating and directing a popular movement of far-reaching consequence, and who in addition, laid the foundations for a new system of religious thought, also of far-reaching consequence." After two and a half centuries since Edwards's death, Winslow's statement is undoubtedly true, and perhaps, more so now than ever. The recovery of Edwards pioneered by Perry Miller, Ola Winslow, and Thomas Schafer, among others, has become what is often referred to as an "Edwards renaissance," and has been made even more popular among lay people by John Piper, Stephen Nichols, and the like. Since the free online access of The Works of Jonathan Edwards by Yale University, dozens of books, and articles, as well as numerous dissertations, each year are written to seek a facet of Edwards's "greatness," and thus as an exemplar of his continued "far-reaching consequence." Jonathan Edwards, more than any other pre-revolutionary colonial thinker, grappled with the promises and perils of the Enlightenment. Organized by John T. Lowe and Daniel N. Gullotta, Jonathan Edwards within the Enlightenment brings together a group of young and early career scholars to present their propping the life, times, and theology of one of America's greatest minds. Many of these subjects have been seldom explored by scholars while others offer new and exciting avenues into well covered territory. Some of these topics include Edwards' interaction with and involvement in slavery, colonialism, racism, as well as musings on gender, populism, violence, pain, and witchcraft.

The search for an African American community in rural Vermont

Here, the author offers a sweeping chronicle of African American history stretching from Britain's 1763 victory in the Seven Years' War to the election of slaveholder Thomas Jefferson as president in 1800.