The final chapter offers thoughts on some broader issues. Despite common assumptions about the significance of the “errand” into the New England wilderness, can one actually detect discernible differences in Hooker’s positions after 1633? What should be made of his continuing to use polarizing tactics in Hartford and of his questioning the godliness of most members of the Connecticut plantation? Does it continue to be appropriate for Connecticut to celebrate him as an early proponent of “democracy”? Is it helpful to imagine Hooker and Stone as “perfect Protestants”? Does Hooker’s obsession with personal salvation blind him to a deeper obligation to the poor? Finally, on a point of high importance to historians of American religion, how might one best describe the relationship of the Hartford ministers to later “evangelicalism”?
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