Harriet Beecher Stowe, who achieved international fame for her 1852 antislavery novel,Uncle Tom's Cabin, is best known to historians of American religious thought as a critic of New England Calvinism and its leading light, Jonathan Edwards. But in airing her frustrations with the Puritan tradition, Stowe also singled out a much earlier source of the problem: Augustine, the fifth-century bishop of Hippo. At his worst, Augustine typified for Stowe not only theological rigidity but also the obdurate refusal of the male system-builders to take women's perspectives seriously. Consequently, in the New England of the early republic, when “the theology of Augustine began to be freely discussed by every individual in society, it was the women who found it hardest to tolerate or assimilate it.” In leveling such criticism, Stowe echoed her elder sister Catharine Beecher, a prominent educator and social reformer, whose well-known writings on the role of women in the home have often overshadowed her two companion volumes of theology, in which she devotes more attention to Augustine than to any other figure. Yet for all her extended critiques of Augustinian themes, Beecher buried her most provocative rhetorical flourish, as one might conceal a dagger, in the last endnote on the last page of the second volume. Seizing upon the African context of Augustine's career as a metaphor for his deleterious influence on Christian theology, she concluded that reasonable people have a duty to resist the “African enslavement of Anglo-Saxon minds” no less than to combat the “Anglo-Saxon enslavement of African bodies.”
Understanding the Essex Junto: Fear, Dissent, and Propaganda in the Early Republic
