The Christian Philosopher


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The First American Evangelical


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Cotton Mather (1663-1728) was America's most famous pastor and scholar at the beginning of the eighteenth century. People today generally associate him with the infamous Salem witch trials, but in this new biography Rick Kennedy tells a bigger story: Mather, he says, was the very first American evangelical. A fresh retelling of Cotton Mather's life, this biography corrects misconceptions and focuses on how he sought to promote, socially and intellectually, a biblical lifestyle. As older Puritan hopes in New England were giving way to a broader and shallower Protestantism, Mather led a populist, Bible-oriented movement that embraced the new century -- the beginning of a dynamic evangelical tradition that eventually became a major force in American culture. Incorporating the latest scholarly research but written for a popular audience, The First American Evangelical brings Cotton Mather and his world to life in a way that helps readers understand both the Puritanism in which he grew up and the evangelicalism he pioneered.




Essays to Do Good


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How to Hang a Witch


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The #1 New York Times bestseller! It’s the Salem Witch Trials meets Mean Girls in this New York Times bestselling novel from one of the descendants of Cotton Mather, where the trials of high school start to feel like a modern-day witch hunt for a teen with all the wrong connections to Salem’s past. Salem, Massachusetts, is the site of the infamous witch trials and the new home of Samantha Mather. Recently transplanted from New York City, Sam and her stepmother are not exactly welcomed with open arms. Sam is the descendant of Cotton Mather, one of the men responsible for those trials—and almost immediately, she becomes the enemy of a group of girls who call themselves the Descendants. And guess who their ancestors were? If dealing with that weren’t enough, Sam also comes face to face with a real, live (well, technically dead) ghost. A handsome, angry ghost who wants Sam to stop touching his stuff. But soon Sam discovers she is at the center of a centuries-old curse affecting anyone with ties to the trials. Sam must come to terms with the ghost and find a way to work with the Descendants to stop a deadly cycle that has been going on since the first accused witch was hanged. If any town should have learned its lesson, it’s Salem. But history may be about to repeat itself. “It’s like Mean Girls meets history class in the best possible way.” —Seventeen Magazine “Mather shines a light on the lessons the Salem Witch Trials can teach us about modern-day bullying—and what we can do about it.” —Bustle “Strikes a careful balance of creepy, fun, and thoughtful.” —NPR I am utterly addicted to Mather’s electric debut. It keeps you on the edge of your seat, twisting and turning with ghosts, witches, an ancient curse, and—sigh—romance. It’s beautiful. Haunting. The characters are vivid and real. I. Could. Not. Put. It. Down.” —Jennifer Niven, bestselling author of All the Bright Places




Reinventing Cotton Mather in the American Renaissance


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The author uses Thomas Robbins' 1820 edition of Mather's work to show how a Puritanical political sentiment prompted American Renaissance writers to address the implications of democracy. Hawthorne, Stoddard, and Stowe used Mather's work to discover the importance of democratic concepts and categori




The Puritan Origins of the American Self


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Errata slip inserted. Includes bibliographical references and index.




Cotton Mather and Benjamin Franklin


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According to Breitwieser, Franklin's conception of the well-designed life is a modernised and sophisticated revision of Mather's.




Salem Witchcraft and Cotton Mather: A Reply


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An article in The North American Review, for April, 1869, is mostly devoted to a notice of the work published by me, in 1867, entitled Salem Witchcraft, with an account of Salem Village, and a history of opinions on witchcraft and kindred subjects. If the article had contained criticisms, in the usual style, merely affecting the character of that work, in a literary point of view, no other duty would have devolved upon me, than carefully to consider and respectfully heed its suggestions. But it raises questions of an historical nature that seem to demand a response, either acknowledging the correctness of its statements or vindicating my own. The character of the Periodical in which it appears; the manner in which it was heralded by rumor, long before its publication; its circulation, since, in a separate pamphlet form; and the extent to which, in certain quarters, its assumptions have been endorsed, make a reply imperative. The subject to which it relates is of acknowledged interest and importance. The Witchcraft Delusion of 1692 has justly arrested a wider notice, and probably always will, than any other occurrence in the early colonial history of this country. It presents phenomena in the realm of our spiritual nature, belonging to that higher department of physiology, known as Psychology, of the greatest moment; and illustrates the operations of the imagination upon the passions and faculties in immediate connection with it, and the perils to which the soul and society are thereby exposed, in a manner more striking, startling and instructive than is elsewhere to be found. For all reasons, truth and justice require of those who venture to explore and portray it, the utmost efforts to elucidate its passages and delineate correctly its actors. With these views I hail with satisfaction the criticisms that may be offered upon my book, without regard to their personal character or bearing, as continuing and heightening the interest felt in the subject; and avail myself of the opportunity, tendered to me without solicitation and in a most liberal spirit, by the proprietor of this Magazine, to meet the obligations which historical truth and justice impose.