What is Taylorism / New Haven Theology?

Nathaniel Taylor (1786—1858) was an influential theology professor at Yale University from 1820 until his death. Taylor was part of the Congregationalist denomination in Connecticut and the other New England states. He is known for departing from traditional Calvinism by adopting a more positive view of human nature and placing greater emphasis on the human being’s role in salvation. Taylor’s writings on Calvinism split the Protestant churches in the United States and became known as New Haven Theology.

Taylor, like all American theologians in his time, lived in the shadow of Jonathan Edwards (1703—1758). Edwards was perhaps the most impactful theologian in American history. Raised by the Connecticut Puritans, Edwards wrote many books and pamphlets on Calvinism—a controversial belief system that teaches God elects to save some people but not others. Named for the Protestant Reformer John Calvin, Calvinism draws on many biblical texts, including John 6, Ephesians 1 and 2, and Romans 9—11.

During Edwards’ life, a new teaching challenged Calvinism. The eighteenth century saw the rise of the Enlightenment in Europe, which taught a much more optimistic view of human nature. Romans 3:23 says, “for all have sinned and fall short of the glory of God” (NIV). Calvin and his supporters used this verse and others (e.g., Romans 5:12) to argue that sin closes people’s minds to God. Thus, God must use the Holy Spirit to open human hearts to their need for a Savior.

In the Calvinist view, God only opens the hearts of the elect. However, in the 1700s, some philosophers disagreed. Instead, they emphasized God’s love and human free will in salvation. In an effort to defend Calvinism, Edwards made an important distinction in its doctrine. He argued that human beings possessed what he called "natural ability"—the faculties necessary to obey God. However, he said they lacked "moral ability" because Adam's sin had corrupted their moral nature. Though it seems like a small difference, Edwards’ teaching began to emphasize humanity’s role in salvation.

Taylor joined a group of professors who discussed Edwards’ ideas in the decades after his death. From his post at Yale, Taylor reinterpreted traditional Calvinism. He denied the belief that Adam and Eve’s sin had any effect on future people. In his view, the Holy Spirit was absent from human beings because of sin. Because of this, human beings tend to sin all on their own. Taylor further built on Edwards’ ideas. He argued that God gave grace to all people so they could accept or reject the gospel. Taylor reduced God’s part in salvation and stressed the role of humans.

Also, the Second Great Awakening (1790—1840) was an important event that occurred during Taylor’s life. During these decades, Baptist, Methodist, and Presbyterian pastors preached to tens of thousands of Americans across the United States. Thousands of people repented of their sins during the revival meetings and professed belief in Jesus as their Savior.

Taylor faced challenges to Calvinism from the conservative revivalists on one side and the liberals at Harvard and Yale on the other. His answer was to soften the Calvinist doctrine of God’s complete sovereignty over salvation, allowing human beings to play an active role. Now known as New Haven Theology, Taylor’s easing of Calvinist teachings proved popular in New England and better matched the theological culture of the United States.

In response, some conservative pastors challenged Taylor’s theology. They saw his emphasis on human beings as changing Calvinism and reflecting ancient heresies. His critics moved to Princeton University and eventually founded a new seminary in Hartford, Connecticut. Taylor’s thought, however, continued to influence Protestant churches in the United States through the preaching of his supporters. Taylor was an important voice in the history of American Christianity.