Buy new:
$35.44$35.44
FREE delivery:
June 28 - 30
Ships from: Richard J. Park, Bookseller Sold by: Richard J. Park, Bookseller
Buy used: $7.81
Other Sellers on Amazon
& FREE Shipping
97% positive over last 12 months
+ $4.40 shipping
99% positive over last 12 months
Download the free Kindle app and start reading Kindle books instantly on your smartphone, tablet, or computer - no Kindle device required. Learn more
Read instantly on your browser with Kindle for Web.
Using your mobile phone camera - scan the code below and download the Kindle app.
Errand into the Wilderness Paperback – January 1, 1956
| Price | New from | Used from |
Purchase options and add-ons
The title of this book by Perry Miller, who is world-famous as an interpreter of the American past, comes close to posing the question it has been Mr. Miller's lifelong purpose to answer: What was the underlying aim of the first colonists in coming to America? In what light did they see themselves? As men and women undertaking a mission that was its own cause and justification? Or did they consider themselves errand boys for a higher power which might, as is frequently the habit of authority, change its mind about the importance of their job before they had completed it?
These questions are by no means frivolous. They go to the roots of seventeenth-century thought and of the ever-widening and quickening flow of events since then. Disguised from twentieth-century readers first by the New Testament language and thought of the Puritans and later by the complacent transcendentalist belief in the oversoul, the related problems of purpose and reason-for-being have been central to the American experience from the very beginning. Mr. Miller makes this abundantly clear and real, and in doing so allows the reader to conclude that, whatever else America might have become, it could never have developed into a society that took itself for granted.
The title, Errand into the Wilderness, is taken from the title of a Massachusetts election sermon of 1670. Like so many jeremiads of its time, this sermon appeared to be addressed to the sinful and unregenerate whom God was about to destroy. But the original speaker's underlying concern was with the fateful ambiguity in the word errand. Whose errand?
This crucial uncertainty of the age is the starting point of Mr. Miller's engrossing account of what happened to the European mind when, in spite of itself, it began to become something other than European. For the second generation in America discovered that their heroic parents had, in fact, been sent on a fool's errand, the bitterest kind of all; that the dream of a model society to be built in purity by the elect in the new continent was now a dream that meant nothing more to Europe. The emigrants were on their own. Thus left alone with America, who were they? And what were they to do?
In this book, as in all his work, the author of The New England Mind: The Seventeenth Century; The New England Mind: From Colony to Province, and The Transcendentalists, emphasizes the need for understanding the human sources from which the American mainstream has risen. In this integrated series of brilliant and witty essays which he describes as "pieces," Perry Miller invites and stimulates in the reader a new conception of his own inheritance.
- Print length256 pages
- LanguageEnglish
- PublisherThe Belknap Press
- Publication dateJanuary 1, 1956
- Dimensions6.14 x 0.58 x 9.21 inches
- ISBN-100674261550
- ISBN-13978-0674261556
The Amazon Book Review
Book recommendations, author interviews, editors' picks, and more. Read it now.
Frequently bought together

What do customers buy after viewing this item?
- Highest ratedin this set of products
Errand into the Wilderness of Mirrors: Religion and the History of the CIAHardcover - Most purchased | Lowest Pricein this set of products
The Metaphysical Club: A Story of Ideas in AmericaPaperback
Editorial Reviews
Review
“Perry Miller has corrected the extreme revisionist historians who have overstressed the authoritarian and even totalitarian aspects of Puritan political doctrine. Miller corrects the balance by bringing out the inherent individualism of American Puritanism, its respect for private conscience, and even the revolutionary implications nurtured by Puritan doctrine...He has given us an analysis of the Puritan mind which is subtle and sophisticated, profound and humane, and revised in the light of the most recent scholarship.”―Richard B. Morris, New York Times Book Review
Product details
- Publisher : The Belknap Press; New Ed edition (January 1, 1956)
- Language : English
- Paperback : 256 pages
- ISBN-10 : 0674261550
- ISBN-13 : 978-0674261556
- Item Weight : 13.4 ounces
- Dimensions : 6.14 x 0.58 x 9.21 inches
- Best Sellers Rank: #730,212 in Books (See Top 100 in Books)
- #1,259 in Modern Philosophy (Books)
- #24,663 in United States History (Books)
- Customer Reviews:
About the author

Discover more of the author’s books, see similar authors, read author blogs and more
Customer reviews
Customer Reviews, including Product Star Ratings help customers to learn more about the product and decide whether it is the right product for them.
To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. Instead, our system considers things like how recent a review is and if the reviewer bought the item on Amazon. It also analyzed reviews to verify trustworthiness.
Learn more how customers reviews work on Amazon-
Top reviews
Top reviews from the United States
There was a problem filtering reviews right now. Please try again later.
The title of the book derives its name from Samuel Danforth's 1670 election sermon. The word "errand" is a "metaphor" that probes "some deeper configuration in the story than mere modification, by obvious and natural necessity, of an imported European culture in an adjustment to a frontier" (p. 1). Miller's first chapter discusses the second and third generation Puritans who began to question if they had fulfilled John Winthrop's prophecy of a "city upon a hill." Did they set up and provide a model society for Protestant Europe or did they create something new? Miller contends that the Puritans had unknowingly "redefined their errand" and had begun the process of Americanization and a new identity. This process of "redefining their errand" led to inner tensions and splintering among the Puritans. In "Thomas Hooker and the Democracy of Connecticut," Miller opposes the Vernon L. Parrington and James Truslow Adams views that Connecticut was more democratic than Massachusetts. Miller believes that the rivalry between Hooker and Cotton Mather was much more a factor in the separation. Miller explains the pattern of settlement among river towns of the Connecticut Valley worked out a social pattern, a wilderness pattern, that was vastly different from that of Boston or Salem. Miller believes the philosophical view in Connecticut was similar to Massachusetts.
In the essay entitled "Religion and Society in the Early Literature of Virginia," Miller tries to show that this colony had many similarities with New England. Even though historians have represented Virginia as a business proposition, the colonizing impulse was Protestant, similar to that of the Puritans. The Virginians justified their errand into the wilderness by appealing to the Protestant theology that it would be most acceptable to God. When the Company dissolved it went from a holy experiment to a commercial plantation. In the following essay, "The Puritan State and Puritan Society," Miller believes that Puritanism was not tolerant or democratic and that the government of New England was a dictatorship that was carried into the wilderness. The following chapter on Jonathan Edwards and the Great Awakening, presents the awakening as a social revolution or transformation that was brought into the American wilderness in search of a new concept of meaning. By 1740, Edwards was the turning point in the Puritan errand into the wilderness. Edwards, a child of the wilderness, was convinced that people should be brought into the experience, that it was not "private and privileged," but "social and communal" (p. 163). The people played a role in their own welfare. Miller analyzes the influence of John Locke on Edwards, saying that Edwards went beyond Locke, that the word was linked not only with the idea, but also with the emotions. The belief that an idea in the mind is not merely a concept, but an emotion, and Edwards preached terror and fear.
Miller continues on with Edwards by comparing him to Ralph Waldo Emerson in an attempt to show that the two of them are not as far apart as we would believe. Miller asserts that Puritan covenant theology, Edwards' sensationalism, and Emersonian transcendentalism have some similar features. Edwards went to nature to find the images or shadows of divine things, whereas Emerson went to nature and saw the mind in a mutual embrace with nature. Miller goes onto discuss the mid-nineteenth century fascination with nature in America. That nature was the last thing between Americans and civilization. If nature were civilized, it would mean the end of the errand into the wilderness.
In the final essay, Miller asks the questions, "Can an errand, even an errand into the wilderness, be run indefinitely?" "What will America do - what can America do - with an implacable prophecy that there is a point in time beyond which the very concept of the future becomes meaningless? What then happens to the errand?" (p. 217). Here, Miller extends his argument from Edwards to the atomic bomb. Miller calls Jonathan Edwards the greatest artist of the apocalypse and that the need for a Judgment had not been removed by scientific discovery. "It will come as a cry at midnight," Edwards said (p.233). Miller, however, concludes that the errand into the wilderness was not run for this. Even though Massachusetts ministers and magistrates thought that their people had not been faithful to the errand, Miller finds that their "errand into the wilderness" was, indeed, a success.
Starting at the beginning meant examining the Puritan migration which followed the earliest settlements in Massachusetts. Warned that this neglected corner of history would be a career destroyer, Miller went ahead, and found himself--a lifelong atheist--wading into 17th Century Calvinist theology. In an admirable feat of intellectual honesty, he mastered the subject, and presents it to his 20th Century audience as a comprehensible system of thought and morality. Since the foundational ideas of America were theological, the religious outlook of New England had to be taken seriously, and on its own terms.
We can sample Professor Miller's approach by summarizing the chapter called "The Marrow of Puritan Divinity," the longest chapter in the book, and the most scholarly and impressive:
The Christian church in 17th Century New England had a problem, and his name was John Calvin. Though he had died a century before, the great French Reformer's thought was central to the Puritan church's life, even back to the Puritans' English roots. The essence of Calvinism is taking almighty God seriously, and Calvin's picture of God is as all-powerful and unpredictable being, subject to no rules that can be understood by man, ran into trouble on the American frontier. Salvation is what's at stake in this doctrine, and there can be no guarantee in pure Calvinism that anyone, however holy his life, could be sure of heaven in the afterlife.
So, how to solve this problem? The New England theologians and preachers were heirs to the Age of Reason, so science and logic would be keys; they were also Americans, and the hard-edged experience of life on the frontier made them unconvinced that their souls could be lost regardless of their toil. Looking hard at Scripture, they focused on the Covenants of the Old Testament, particularly the one between God and Abraham. The Almighty had agreed to fulfill a promise that Abraham would be the father of nations and a light to the world. If God could be self-bound to such an agreement, his actions would be predictable--and God had in fact made such a handshake deal, promising to save those who believed. The theologians argued that an effort by any of us to find God must be met with the gift of faith, since God will give us what we need. The believer may not be perfect, but God has already agreed to be merciful, and so must forgive us. Everlasting life is ours, if we ask for it and live as if we mean it.
Thus did Puritan theologians give Calvin an American spin.
No review can do justice to the depth and originality--and the genuine good humor--of Perry Miller's work in this book. Imagine the best teacher you ever had, sitting down with you and sharing stories-- culled from a lifetime of reading original sources--making sure that what he's telling you makes sense. That's the experience of reading Errand. Be warned: if you're tempted to take notes as you read--and you should--you'll end up with more pages of notes than there are in the book.






