Born in 1786 to a rich and religious family in Connecticut, Taylor entered Yale College when only 14 (1800) but could not graduate until 1807 because of an eye problem.

While studying there, Taylor was heavily influenced by the revivalist president of Yale, Timothy Dwight (grandson of Jonathan Edwards).

In the years after his graduation, Taylor studied theology, worked as Dwight's secretary, and, after ordination, became the minister of the First Church of New Haven in 1812.

The Second Great Awakening, despite its scope and power, was opposed by the more established church, especially Episcopalians and "Old Calvinists", but also the growing Unitarian movement.

After Taylor had been appointed Professor of Didactic Theology at Yale in 1822, he used his influence to publicly support the revivalist movement and defend its beliefs and practices against opponents.

From his position at Yale, Taylor repudiated Calvinistic Determinism - the idea that the works of God alone are responsible for all activities in the universe.

Both Taylor and Dwight are credited with the creation of "New Haven Theology", which appealed to both Congregationalists and New School Presbyterians and who found traditional Calvinism difficult to embrace.

[2] Taylor's influence is important when examining the ministry of Charles Grandison Finney, arguably, the best known evangelist during the Second Great Awakening.

This is based on the belief that the Christian life, if understood, would be so attractive, wonderful and beneficial for the person that his or her natural inclination would be to convert, something within his or her power to do according to this theology.

Taylor's New England Theology was put on trial in Albert Barnes and Lyman Beecher, who were both accused of heresy by Old School Calvinists.

As mainline Protestant denominations that have been historically dominated by Liberal Christianity have declined in number and influence over time, Steward holds that New England Congregationalism suffered the same fate: Influenced by Taylor's rejection of "Old Calvinism" and embracing Liberal theology, with, unlike in the Southern Baptist Convention, no Fundamentalist reaction, one of America's most historically significant church groups is thus no longer a dominant force in American Christianity.