New Perspectives on Race and Slavery in America: Essays in Honor of Kenneth M. Stampp
Slavery in Virginia, 1619-1660 / Robert McColley -- Denmark Vesey's peculiar reality / William W. Freehling -- The Republican Party and the slave power / William E. Gienapp -- Race and politics in the northern democracy, 1854-1860 / Stephen E. Maizlish -- The creation of Confederate loyalties / Reid Mitchell -- Blues falling down like hail / Leon F. Litwack -- Grant and the freedman / Arthur Zilversmit -- The present becomes the past / James Oakes -- Firm flexibility / John G. Sproat -- The soul is fled / Joel Williamson.
Home on the Range: Turner, Slavery, and the Landscape Illustrations in Harper's New Monthly Magazine, 1861–1876
So wrote scholar and clergyman Samuel Osgood in “Our Lessons in Statesmanship,” one of the few essays on the Civil War published in Harper's New Monthly Magazine before Lee surrendered to Grant at Appomattox. Osgood's subject was the peaceful election of 1864, which led him to marvel at the orderliness of America's voting men even at a time of national crisis. Surprisingly, in his apostrophe to the “character” and “manifest destiny” of Americans in the North, it was not Southern intransigence that threatened the ties binding sections together, even in 1865. He was confident that traditional affinities between free men would prevail. “But the negro,” Osgood wrote, “what shall we do with him, and how can the nation be one again, with such a barrier as those millions of blacks between the two sections, with the apparent antagonism of emancipation on one side and perpetual slavery on the other?” Only tentatively in the future he predicted for “independent, steadfast, cosmopolitan” Americans could Osgood find a role for the freed slaves whom “our people” were otherwise likely to dismiss.
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of