By Randall Balmer
Studying the interplay of the Dutch and the English in colonial manhattan and New Jersey, this learn charts the decline of eu tradition in North the USA. Balmer argues that the mix of political intrigue, English cultural imperialism, and inner socio-economic tensions ultimately drove the Dutch clear of their hereditary customs, language, and tradition. He indicates how this method, which performed itself out such a lot visibly and poignantly within the Dutch Reformed Church among 1664 and the yank Revolution, illustrates the trouble of protecting non-English cultures and associations in an more and more English global. an ideal Babel of bewilderment redresses a number of the historiographical forget of the center Colonies and, within the procedure, sheds new mild on Dutch colonial tradition.
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Additional resources for A Perfect Babel of Confusion: Dutch Religion and English Culture in the Middle Colonies (Religion in America)
79 The Van Rensselaer affair portended vexing problems for the Dutch Reformed Church in the years ahead, because here, as early as 1675, the differences between Dutch and English understandings of church and state came into bold relief. 80 The Cambridge Platform, for example, formulated by the New England Puritans in 1648, staked out clear boundaries. 81 Dutch Calvinists had brought this notion with them to the New World. S3 This adversarial relationship of church and state was foreign to Restoration Englishmen, however.
Henceforth the Dutch could never be sure that the English would uphold the best interests of the Dutch Reformed Church. To complicate matters, since the dominies had in effect cast their lot with the English either out of theological conviction or in exchange for financial security, they had become dependent on English authority. In the years to come, when the Society for the Propagation of the Gospel began its assaults in New York, English governors less friendly toward Dutch Calvinism would suddenly withdraw civil support, thus leaving the Dutch Reformed Church vulnerable to the zealotry of Anglican missionaries.
Van Nieuwenhuysen felt certain that the Anglicans would not allow such an irregularity if the situation were reversed. 71 But more troubles lay ahead. Dominie Schaats's continued qualms about Van Rensselaer's orthodoxy prompted a letter to the New York consistory in August 1676. " Van Rensselaer soon faced charges of heresy in the Albany court, but, as he had with Van Nieuwenhuysen, he promptly filed suit against Leisler and Milborne, accusing them of uttering "passionate words, blasphemies and slander" against him.