Half-Way Covenant

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Puritans
The Puritan, an 1887 statue by Augustus Saint-Gaudens, in Springfield, Massachusetts
Background Christianity Protestantism Reformation English Reformation Calvinism Anglicanism Arminianism Arminianism in the Church of England English Dissenters Independents Nonconformism English Presbyterianism Ecclesiastical separatism 17th-century denominations in England
Crucial themes Definitions of Puritanism Impropriation Puritan Sabbatarianism Millennialism Puritan choir Puritan work ethic Merton thesis
History History under Queen Elizabeth I History under King James I History under King Charles I Cromwellian era and after History in North America
Confessions Westminster Confession of Faith Savoy Declaration Cambridge Platform
England Scrooby Congregation Trial of Archbishop Laud Marian exiles Vestments controversy Martin Marprelate Millenary Petition Grand Remonstrance English Civil War English Restoration Act of Uniformity 1662 Great Ejection Elizabethan Religious Settlement
America Providence Island Company Massachusetts Bay Colony Salem witch trials Immigration to New England Culture in New England Christmas prohibition Praying town Half-Way Covenant American exceptionalism
Elsewhere Troubles at Frankfurt
Notable individuals Peter Bulkley John Bunyan William Bradford Anne Bradstreet John Cotton Oliver Cromwell John Endecott Jonathan Edwards Anne Hutchinson Cotton Mather Increase Mather James Noyes Thomas Parker Roger Williams John Winthrop Robert Woodford
Works The Godly Man's Picture The Pilgrim's Progress Paradise Lost Foxe's Book of Martyrs
Continuing movements Congregational churches (U.S.) other Reformed churches
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The Half-Way Covenant was a form of partial church membership adopted by the Congregational churches of colonial New England in the 1660s. The Puritan-controlled Congregational churches required evidence of a personal conversion experience before granting church membership and the right to have one's children baptized. Conversion experiences were less common among second-generation colonists, and this became an issue when these unconverted adults had children of their own who were ineligible for baptism.

The Half-Way Covenant was proposed as a solution to this problem. It allowed baptized but unconverted parents to present their own children for baptism; however, they were denied the other privileges of church membership. The Half-Way Covenant was endorsed by an assembly of ministers in 1657 and a church synod in 1662. Nevertheless, it was highly controversial among Congregationalists with many conservatives being afraid it would lead to lower standards within the church. A number of Congregational churches split over the issue.

The Half-Way Covenant's adoption has been interpreted by some historians as signaling the decline of New England Puritanism and the ideal of the church as a body of exclusively converted believers. For other historians, it signaled a move away from sectarianism. The Half-Way Covenant also opened the door to further divisions among Congregationalists concerning the nature of the sacraments and the necessity of conversion. Liberal Congregational churches extended church membership to all professing Christians, and in time many of these churches became Unitarian. The revivalism unleashed by the First Great Awakening was in part a reaction against the Half-Way Covenant.