Transcript AMERICAN CHRISTIANITY

Jonathan Edwards

Awakening in N.E.--Jonathan Edwards
– 1727 assistant pastor, Northhampton, MA.
– 1729 Solomon Stoddard (grandfather and
pastor) died; Edwards the pastor.

E. found people “insensitive” to religion.
– Morals low, especially among youth.
– E. thought Arminianism partly responsible.

Sermons not sensational.
– The message itself.
– Complete sincerity in delivery.
Edwards (2)
1734 300 converted in 6 month period and
revival spread to other communities.
 1740 Whitefield to Northhampton.
– Different in method from Edwards.
– Harvard & Yale: “Their light...is
darkness.”
 No single sermon more effective than
“Sinners in the Hands of an Angry God.”
(1741)

Edwards (3)
 Edward’s
theological contributions in 3
areas--– 1) Took sharp issue with
Arminianism.
– 2) Distinguished between inspiration
and illumination.
– 3) Stressed man’s highest good to
give glory to God.
Progress & Reaction (NE)
 GA unique
in that it touched every
area of life.
 First frontier, then spread to cities.
 Advanced by both great and
obscure.
 By 1741-2 had reached its peak.
Progress & Reaction (2)
Strengths:
– Observable, converts--30,000-40,000
– Ch. attendance & elevation of public
morals.
 Weakesses:
– Some resorted to sensational practices.
– Excesses brought criticisms.
– Gilbert Tennent & James Davenport

Progress & Reaction (3)
Connecticut passed “Act regulating abuses.”
 NE Congregationalists split.

– New Lights (Edwards)
– Old Lights (Charles Chauncy)

Fall 1744 George Whitefield returned to NE
and met opposition.
– Chauncy
– Harvard faculty
Progress & Reaction (4)
1748 rupture between Edwards and
Northhampton congregation.
– Discipline of young people.
– Denial of Lord’s Supper to unconverted.
 1750 church voted to dismiss Edwards.
 1751 began missionary work with Indians.
 Devoted himself to writing.

Revival Among the Baptists

NE Baptists slow to become involved.
– Many were Arminian.
– Objected to infant baptism.

Congregationalist divisions fed Bap. growth
– Est. “Separate” or “strict” congregations.
– Later affiliated with Baptists.
– Made Baptists more Calvinist.

1740-1790, 86 new Baptist chs. in Mass.
Revival Among the Baptists (2)
Prominent Baptist in Massachusetts--Isaac
Backus (1724-1806).
 Chief Baptist gains were in the South.
– Separate Baptists (NE connection).
– Leader: Shubael Stearns
 Baptist success on frontier--spoke to poor &
uneducated with clarity & power.

Revival Among Baptists (3)
Movement--10,000 ;by 1776.
 Most difficulties from ignoring law
requiring license to preach.

–
–
–
–

Held to church/state separation.
Impossible for many lay preachers.
1768-1776, 50 ministers imprisoned.
Jailing increased converts.
Regular & Separate Baptists united 1787.
Coming of the Methodists
Introduced as Awakening drew to close.
– Stressed conversion over baptism.
– Stressed personal religious experience
over formal membership.
 Founder: John Wesley (1703-1791)
– Influenced by Peter Bohler & Moravians.
– 1738 “heart felt strangely warmed.”
 1739 Wesley & Whitefield joined forces.

Methodists (2)
Wesley & Whitefield both Anglicans.
 Became separate denomination-– Over nature of the church.
– Over use of lay preachers.
– Over administration of ordination.
 Doctrines Wesley emphasized put peculiar
stamp on movement.

Wesley’s Doctrines
Arminianism--man has a share in working
out salvation.
 Salvation=conversion and Christian life.
 “Sanctification”
– The second part of salvation.
– Renounce card playing, dancing,
gambling, theatre

Methodists (3)
Before official missionaries--Robert
Strawbridge (1760?) in Maryland.
 Devereux Jarratt--paved way in Virginia.

– Influenced by Whitefield.
– To England for ordination.
– Impressed by Wesley, so emulated his work.
As part of Anglican Ch. sheltered, unlike
the Baptists.
 1769 on Wesley sent official reps.--Francis
Asbury (1745-1816)

Great Awakening’s Impact
 Established
evangelistic pattern.
 Helped mold theology for American
environment.
 Fostered democratization of religion.
 Assisted groups opposed to
establishment.
 Tied colonies together.
Aftermath of the Awakening

Democratization of religion & upsurge of
humanitarian impulse.
– Sundry causes and movement.
– Indians, negroes, orphans, colleges.
Some instances of liberal or secular forces
caught up and swept along.
 Ironic that humanitarian impulse gave rise
to an emphasis on man.

Resurgence of Indian Missions
John Sargent--Jonathan Edwards
 David Brainerd (1718-1747) (Presbyterian)
– Trenton, NJ area, 130 baptized.
– Fiancee, daughter of Edwards.
– 1747 contracted TB and died at 29.
– Edwards published his diary.
 Eleazer Wheelock (1711-1779)
– Founded mission.
– Moved school to N.H.--Dartmouth (1770)

Churches and the Negro
 1714-1760
slaves from 58,850 to
310,000.
 Late 1660s several English courts
decreed baptized slaves to be freed.
 Slave owners approached evangelism
with caution.
 Society for the Propagation of the
Gospel the first to give attention.
Churches and the Negro (2)
Mennonites first to protest slavery.
 John Woolman (1720-1772).
– Helped by Anthony Benezet (Huguenot)
– Philadelphia Yearly Meeting repudiated
slavery 1758.
 Society of Friends led noteworthy attack.
 Samuel Hopkins--vigorous opponent in NE.

Churches and the Negro (3)
 On
whole neither clergy nor laity
vitally concerned in colonial
period.
 Whitefield, Edwards, Ezra Stiles
frequently held slaves and saw
nothing immoral.
Philanthropic Enterprises
 Whitefield’s
Orphan House
(Savannah)
 Michael Schlatter’s charity
school.
 Eleazer Wheelock’s school for
Indians.
Contributions to Education
 No
richer harvest than formal
education.
 Several academies founded by
graduates of William Tennent’s
“Log College.”
 1747 Princeton.
 1755 University of Pennsylvania.
 1754
Education (2)
King’s College (Columbia
U.)--Anglican.
 1766 Queen’s College (Rutgers U.)
(Dutch Reformed).
 1764 College of Rhode Island
(Brown U.)
 1769 Dartmouth U.
(Congregational)
Education (3)
 1774
Washington College--after
Civil War, Washington & Lee
(Presbyterian)
 1776 Hampden-Sydney
(Presbyterian)
 After 1755 number of classical
schools in North Carolina.
Changing Patterns in Theology
Various schools of thought reflecting more
& more emphasis on man’s capabilities.
 Edwards followed by a group who refuted
Arminianism but shifted emphasis to man.
– Joseph Bellamy (1719-1790)
– Samuel Hopkins (1721-1803)
– Timothy Dwight (1752-1817)

Changing Patterns (2)
Meanwhile more liberal position developed.
 John Taylor (1694-1761) (Eng. Pres.)
– Rejected original sin.
– Proponent Jonathan Mayhew (17201766)
 Samuel Webster (1718-1796)--opposed
original sin.
 Charles Chauncy (1705-1787)--ultimately
all men will be saved.

Changing Patterns (3)
Since 17th c. Deism had impacted English
intellectual life.
 Deism
– Greater distrust of supernatural in
religion.
– Greater faith in sufficiency of man’s
reason.
– Greater trust in man’s moral ability.
 Spread to colonies--first made inroads in
colleges.

Changing Patterns (4)
Deistic doctrines had certain appeal to
American mind.
– Intellectual & anti-revivalists.
– Reason instead of enthusiasm.
 Many maintained nominal connection with
ch. without adhering to doctrines.
 Natural champion of spiritual & intellectual
liberation.

Background of the Revolution
Only GA had broken down social,
economic, & religious walls.
 Seemed to be fear of consolidation.
 C of E with centralized organization never
popular.
 Intellectual, economic & political factors
prepared for revolution.

Background (2)
 Intellectual,
economic & political
factors:
–Fundamental law and natural
rights of individual.
–“Social Contract”
–Where oppression, the right to
resist.
Background (3)
3 religious factors with direct bearing:
– Great Awakening
– Fear of Anglican bishop
– Quebec Act of 1714
 Pulpit the most important single force in
shaping and controlling public opinion.
 Americans largly dissenters from C of E.
 Most imp.: God had quided the adventure.

Congregationalists
No religious body surpassed the Cong.
 Jonathan Mayhew--“A Snare Broken”
 NE clergy many opportunities to preach on
civil affairs.
 Clery said government of divine origin.
– Rulers derived power from God.
– If went beyond law, people had right to
resist.

Congregationalists (2)
 NE
clergy influential in raising
volunteers.
 Many clergy joined army.
 Those who couldn’t go contributed
through writings or monetary gifts.
 Representative of Cong. laymen:
Samuel Adams (1722-1803)
Anglicans
 The
most loyal to English king.
 Yet, provided many outspoken patriots.
 Among clergy strong inclination to
remain loyal.
 Virginia 2/3 loyal--1/3 hostile.
 Laity of Virginia on side of
independence.
Anglicans (2)
NE Anglican clergy even more loyal.
 Most NE clergy forced to flee.
 Samuel Seabury (1729-1796)
– Imprisoned.
– Became chaplain in king’s army.
 Some New York Anglicans not loyalists.
– Samuel Provoost and Alexander
Hamilton.
– John Jay & Robert Morris.

Anglicans (3)
Large majority of Anglican laymen patriots.
 2/3 of signers of Dec. of Independence.
 Unlike Cong., Anglican Ch. in no position
to support fight for freedom.
 George Washington, James Madison,
Patrick Henry, Alexander Hamilton, John
Marshall, Robert Morris, John Jay.

Presbyterians
Influence for Rev. out of proportion to their
numbers.
 Mixed messages:
– 1775 Synod of NY & Phil. opposed
break.
– But Synod endorsed Continental
Congress.
 British convinced Pres. were responsible.
 1st rel. body to accept Dec. of Ind. was
Hanover Presby. in Virginia.

Presbyterians (2)

Number of Pres. leaders in Revolution.
– Many graduates of College of New Jersey.
– Freedom of conscience.
– Consent of governed.

John Witherspoon (1723-1794)
– NJ representative in Continental Congress.
– Signed Dec. of Ind. (only minister).

George Duffield--James Caldwell.
Dutch Reformed
On side of freedom, but situated in British
strength.
– Suffered.
– Buildings destroyed & ministers driven
out.
 Set aside days of fasting, thanksgiving,
prayer and humiliation.
 D id what could to further enlistments.

German Reformed
 In
general patriotic.
 Some favored British.
 1775 appeal to Germans of New
York and North Carolina to support
freedom.
Lutherans
Not well organized when war began.
 Predominately favored independence.
 Henry Melchoir Muhlenberg favored
neutralilty, sons were patriots.
– John Peter Muhlenberg--“now is the time
to fight”
– Frederick A.C. Muhlenberg--Cont.
Congress

Baptists
 Gave
intense support to independence.
 Persecuted--could not help but favor a
cause that promised full liberty of
conscience.
 Suffered especially at hands of British.
 Virginia Baptists were particularly
militant.
Methodists
New--19 preachers & 3148 members.
 Regarded as unpatriotic due to
pronouncements of Wesley.
 Most Virginia Meth. to defense of est. ch.
 By 1770 every Meth. mininster sent by
Wesley had left, except Asbury.
 Number did go over to patriot side.

Friends
Opposed war in general because could not
be justified by results.
 At same time were anti-British.
 400 disowned for helping war.
 Faction of “Free Quakers” or “Fighting
Quakers.”
 Betsy Ross

Mennonites and Moravians
 Most
favored American side but
refused participation.
 Main division over whether to pay war
tax.
 Contributed but a few supplies to
patriots.
 Moravians furthered effort in various
non-military ways, but were badly
treated by both sides.
Roman Catholic
 1776
neither populous nor well
organized.
 Supported Rev. in hopes of religious
liberty.
 John Carroll worked unsuccessfully to
win French Canadians to cause of
independence.
 Only a few were Tories.
Aftermath of the Revolution
Spirit of localism once more abroad.
 New country a collection of sovereign states
seeking self-interests.
 Many liberal ideas brought to light during
Revolution saw fruition.
 One of the basic forces in democratic
process was organized religion.

Movement Toward
Disestablishment
From Dec. of Ind. on, agitation to end
favors for established religion.
 Virginia--protest had been gathering mom.

– Baptists & Presbyterians.
– Anglican laymen tired of corruption.
– James Madison.

1776, House of Burgesses, Declaration of
Rights.
– Complete religious freedom.
– But did not abolish establishment.
Movement (Virginia) (2)

Ensuing decade brought several items of...
– 1779 clergy salaries discontinued.
– 1780 dissenting clergy right to do
weddings.
– 1785 Jefferson’s “Bill For Establishing
Religious Freedom”
– 1787 repeal of incorporation of
Protestant Episcopal Church.
– 1802 all laws regarding est. ch. repealed.
Movement (Southern States)
Maryland 1776 full religious freedom for all
Christians--Jews 1826.
 North Carolina 1776 constitution provided
no establishment of any particular church.
 South Carolina 1790 constitution which
recognized no establishment of any kind.
 New York, semblance of Anglican est.
terminated by constitution of 1777.

Movement (NE)
Situation in NE where Congregationalism
established was different.
 Establishments had been overwhelming on
side of independence.
– Little change in status.
– Leaders anxious to preserve status quo.

Movement (NE) (2)
Forces of dissent in Connecticut 1/3 of pop.
by beginning of Revolution.
 Baptists & Methodists especially vigorous
in agitating for full religious freedom.
 1784 Toleration Act allowed dissenters to
pay church tax to own denomination.
 1818 Constitution--“no preference...by law
to any Christian sect or mode of worship.”

Movement (NE) (3)
New Hampshire 2nd Const. 1783 permitted
citizens to refrain from supporting teachers
of other religious persuasions.
 New Hampshire disestablished 1817.
 Mass. 1780--“right of every man to worship
God according to the dictates of his own
conscience.
 Mass. 1831 disestablishment (last state).

Religion & Formation of
National Government
From beginning religious leaders active in
creating a Federal government.
 Congress maintained a chaplain.
 Congress published American edition of the
Bible 1781.
 No indication of separating church and
state.

Formation (2)
Decade (Dec. of Independence to
Constitution) saw campaign for religious
liberty grow to national proportions.
 Dissident groups did everything possible.
 At Constitutional Convention 1787 the
interests of various denominations well
represented.

Formation (3)
 Article
VI the only direct reference to
religion--no religious test required for
office.
 So many denominations in existence
was no fear that the door was open for
any to be established.
Formation (4)
 Bap.
& Pres. could not approve
without some assurance of
disestablishment.
 First Amendment 1789.
 First Amendment ratified 1791.
 Chief protagonists among the
denominations the Baptists &
Presbyterians.
Formation (5)
Congress shall make no law
respecting an establishment of religion,
or prohibiting the free exercise thereof;
or abridging the freedom of speech, or
of the press; or the right of the people
peaceably to assemble and to petition
the Government for a redress of
grievances.
Formation (6)
Purpose:
– Not to work hardship upon Christianity.
– But to discourage rivalry for government
favors.
– And to prevent any national
establishment.
 Effect:
– Not to protect America from religion.
– To ensure the vitality of religion.

Religious Decline
 Period
after Revolutionary War saw a
progressive decline.
 All evils associated with war became
manifest.
 Unitarianism & Universalism growing.
 Deism gaining in popularity.
Deism

Deism gradually, but steadily won favor.
– First among educated classes.
– Finally among the masses.

Few colleges failed to succumb to Deism.
– Lyman Beecher: “most of the classes before
me were infidels.”
– Students, to be fashionable was to be radical.
– Morals declined.
– Yale 1800 class--one church member.
Deism (2)
 To
orthodox, Deists were atheists &
infidels.
 Whipping boys:
– Thomas Jefferson
– Ethan Allen
– Thomas Paine
Deism (3)
 Ethan Allen
(1737-1789)
–Reason the Only Oracle of Man
1784
 Thomas Paine (1737-1809)
–Age of Reason 1793
Deism (4)
 Paine’s
work carried on by Elihu
Palmer.
 His Principles of Nature was an
attempt to carry Deism to the masses.
 Instead caused such a reaction among
the intellectuals who feared popular
causes, that it helped kill the movment.
Deism (5)

Churches felt chilling effects of
indifference:
– Attendance down.
– Parts of South, Sunday day of “riot and
drunkenness.”
– Moral laxity.
– Frontier life--material concerns.
– New generation growing up without
religious knowledge.
Denominational Adjustments
(Episcopalians)
4th largest denomination at end of
Revolution, but weak.
– Departure of loyalists.
– Opposition of dissenters.
– Deism took toll.
 Life of church depended upon establishment
of an American episcopate.

Adjustments (Episcopal) (2)
Three Leaders:
– William Smith--Maryland
– Samuel Seabury--Connecticut
– William White--Pennsylvania
 White consecrated 1787 in England.
 1789-1811 quiet & gradual resurgence of
strength.

Adjustment (Methodists)
Until close of Revolution identified with
Anglicans.
 Before war ended some southern preachers
tried to form an independent church.
 Wesley eventually saw need to ordain
preachers for America.
 1784 Thomas Coke & Francis Asbury made
joint superintendents.

Adjustments (Meth.) (2)
 Christmas
Conference (12/24/1784).
 Methodist Episcopal Church.
 From 1785 Asbury alone as “bishop.”
 Methodists grew in all parts of country.
 1792 James O’Kelly--Republican
Methodists
Adjustments (Congregationalism)
No group faced national period with more
privileges & more internal weaknesses.
 Largest at close of Rev. (mostly NE).
 Complacent, sentenced themselves to
remain a sectional body.
 Also, growing division between unitarian
and trinitarian wings weakened.

Adjustments (Presbyterians)
Since 1706 (1st presbytery) independent of
European control.
 Second largest denomination.
 Before Rev. need seen for change in
structure.
 1786 16 presby.; 4 synods; General
Assembly.
 1788 adopted Westminster Conf. of Faith.

Adjustments (Baptists)
Faced national period eagerly--3rd largest.
 Union in political govt. made cooperation
between churches attractive.
 1751-1799 49 voluntary associations
formed.
 Only advisory powers, but influential.
 Zeal for independence prevented any
permanent national governing body.

Adjustments (Dutch Reformed)
 After
Revolution national
organization seemed necessary.
 1792 General Synod--independent
from Holland.
 1867 Dutch Reformed Church
became Reformed Church in
America.
Denominatial Adjustments
(German Reformed)
 Nationalization slower than
Dutch Ref.
 Declared independence from
Europe 1789.
 1810 Heidelberg Catechism
issued in English.
Denominational Adjustments
(Lutherans)
 Synodical
constitution formed
in 1781.
 Additional synods between
1786 & 1820.
 General Synod 1820.
Denominational Adjustments
(Moravians)
 Moravians alone remained
dependent upon Europe.
 Proved detrimental to growth.
 Not until 1857 that American
church was given some measure
of independence.
Denominational Adjustments
(The Friends)
 National
government had little effect.
 Polity was congregational &
democratic.
 Though maintained connections with
England, were autonomous.
 Except for spread to West, no
important changes took place until
early 19th century.
Denominational Adjustments
(Roman Catholics)
Relatively strong position at end of Rev.
 Many RCs had done yoeman service in the
Revolution.
 Spirit of liberty beneficial to a minority.
 Problems:
– Fewer than 30 priests.
– Bishop needed.

Denominational Adjustments
(Roman Catholics) (2)
 John
Carroll (1735-1815)
–Prefect Apostolic 1784.
–Bishop of Baltimore 1790.
 Georgetown College 1791.
 St. Mary’s Seminary 1791.
New Denominations
(United Brethren in Christ)
Began with Philip William Otterbein (17261813), German Reformed minister.
 Otterbein to Lancaster, PA in 1752.
 Organization influenced by friendship with
Francis Asbury.
 Joined by Martin Boehm, a former
Mennonite.
 Official beginning 1800.

New Denominations
(The Evangelical Association)
 1790
Jacob Albright (1759-1808),
converted and joined Methodists.
 Preached to German-speaking who
could not understand Eng. Methodist
preachers.
 1816 separate body--Evangelical
Association.
Westward Movement
1829 9 of 11 new states west of Alleghenies
and had more than 1/3 of population.
 Northwest Ordinance 1787 opened vast
region.
 Population 3,000,000 1783 to 4,000,000 in
1790 and economic depression dictated
westward thrust.

Churches on the Frontier
Rapid expansion to West created problems
for organized religion.
 Success rested on ability to make an impact
on frontier society.
 Not just serving members, but evangelizing
the unchurched.
 Those groups best able to accommodate to
frontier emerged as largest.

Congregationalists &
Presbyterians
Cong. the most important denomination at
dawn of national era.
 No group less prepared to deal with frontier.
 Several factors-
– Preservation of NE establishment.
– Parochical viewpoint.

Failure consigned Cong. to minor role on
frontier.
Cong. & Pres. (2)
 Pres.
planted in West by Scotch-Irish
immigration before Rev.
 1801--3 presbyteries west of
Alleghenies.
 David Rice 1783 to Kentucky & Ohio.
 James McGready 1798, Logan County,
KY
Cong. & Pres. (3)
 Plan
of Union 1801
– Pres. & Cong. could form one
congregation with government of
majority.
– Could call minister of either
denomination.
– Problems referred to the body of the
minister’s affiliation.
Cong. & Pres. (4)
 1830s
growing estrangement.
 Both more fearful of alliance for
doctrinal and social reasons.
 Both sides abrogated Plan of Union
prior to Civil War.
Cong. & Pres. (5)
 Cong.
fell from 1st to 4th in size.
 Pres. fell from 2nd to 3rd.
 Cong.--lack of national view.
 Pres.--unwillingness to adapt polity
and practices to frontier.
 Neither able to keep up with Bap. &
Meth.
The Episcopalians
Until of War of 1812 were trying to
overcome the shock of losses in the Rev.
 Withdrawal of Methodists left virtually
nothing on frontier.
 Fell from 4th to 7th place among Protestants
 Could not deal with frontier--e.g. clergy
attached completely to parish.

The Baptists
Large numbers forced by economic
depression to leave homes in the East.
 Harassed by Anglicans before, they sought
religious freedom.
 Majority were lower middle class.
 Preachers for most part were theologically
untrained farmers.

Baptists (2)
Unencumbered by ecclesiastical
organization, could move easily among
frontier settlements.
 Their sermons were of the people and for
the people.
 Their preachers of two classes--licensed and
ordained.
 Were instances where entire congregation
moved to West with preacher.

Baptists (3)
First Bap. association west of Alleghenies
1785 in Kentucky.
 Characterized by mild form of Calvinism-Philadelphia Confession of Faith.
 Growth--Kentucky
– 5,110--1801
– 10,380--1803
– 31,689--1820

Baptists (4)
Success factors:
– Simple, efficient efforts.
– Preachers not dependent on churches for
support.
– Ability to translate religion into language
of common man.
 1855 stood 2nd among protestants.

The Methodists
Liability of episcopal polity overcome by
circuit system.
 Growth by 1796--6 annual conferences.
 Circuits large:
– 500 miles to cover 15-25 preaching
stations.
– Preaching in barns, taverns, etc.
– Organized classes of a few.
– Members encouraged to preach.

Methodists (2)
 Peter
Cartwright (1785-1872)
 William McKendree (1757-1835)
 Rapid growth--by 1840 34
conferences.
 1855 Methodists the largest
protestant group--1,577,014.
The Friends
After 1787 large numbers moved into
Northwest Territory.
– Pushed westward from Ohio to Indiana.
– 1845 18,000 in Ohio; 30,000 Indiana.
 Desire to locate where slavery forbidden.
 No great impact on frontier--remained static
and exclusive body.

The Roman Catholics
1792 Benedict Joseph Flaget to America.
– Bardstown, KY--6 priests & 6,000
Catholics in Kentucky & Tennessee.
– Circuit riding necessary.
– 1815 10 priests & 10,000 in Kentucky
alone.
 1803 Louisiana Purchase brought 15,000
Catholics into U.S.
 1827 Diocese of St. Louis formed.

Resurgence of Revivalism
Just at end of 1700s disturbing conditions
replaced by forces which promoted revival
of faith.
 Forces:

– General reaction to spiritual diffidence.
– Negative reaction to French rationalism
because of Reign of Terror.
– Spirit of popular democracy and crusading
evangelism.

Revival--The Second (Great) Awakening
Revival in the East
Early as 1786 awakenings among students
at Hampden-Sidney and Washington C.
 1790s revival among evangelical Cong. of
the Edwardean tradition.
 Remarkable revival at Yale with Timothy
Dwight after 1795.
 Also at Amherst, Dartmouth, Williams

Revival in the East (2)
Theology reflected the new spirit of
democracy.
 Departed from Calvinism in its emphasis on
work of man.
 Were assured that all who sought salvation
might find it.
 Activistic emphasis expressed itself in
various ways as 19th cent. moved along.

Revival on Frontier
Frontier phase different from the East.
 Frenzied excitement, emotional outbursts,
physical aberrations.
 As conducted by Meth. & Bap., touched
1000s who would have remained unmoved.
– Salvation to all who would accept by
faith.
– Often necessary to hold out of doors.
– Ironically, often initiated by
Presbyterians.

Revival on Frontier (2)

James McGready (Pres.), father of Second
Awakening in the West.
– First in N.C., then S.C.
– To Logan County, KY in 1796.
Logan County revival, 1797-1801.
 Associates: William McGee (Pres.) and
John McGee (Meth.)
 1801 Barton W. Stone crossed state to
observe.

Revival on Frontier (3)

Cane Ridge meeting 1801 the largest.
– Estimated 20,000-25,000.
– Methodists & Baptists joined in.
– Preaching stands in various places.
Accompanied by extraordinary outbursts of
feeling.
 Presbyterians had reservations; Bap. &
Meth. had none.

Religion on Frontier (4)
1800-1804 spread through KY, TN, Ohio,
western NY & PA, western NE and the old
south.
 1811 some 400-500 held in U.S.
 Principal weakness--appeal to emotions.
 To understand effect must understand social
conditions.

Great Missionary Enterprise
New spirit of nationalism had impact on
organized religion.
 Many thought churches would have to
develop strong missionary programs if
frontier to be won.
 Regarded missions as the means by which
world would be redeemed from immorality,
skepticism and materialism.

Missionary Enterprise (2)

Various theological & philosophical forces
helped prepare way for missions.
– New emphasis on dignity of man.
– Natural rights phil. & Jeffersonian
individualism.
– Arminian doctrine of God’s love for all
men.
– Disinterested benevolence--Samuel
Hopkins.
Missionary Societies
 Predominant
societies on frontier
operated by Congregationalists &
Presbyterians.
 Series of state societies from 1798.
 After War of 1812 need felt on national
level.
 American Home Missionary Society
1826.
Missionary Societies (2)
AHMS work centered north of Virginia, KY,
TN (Bias against slavery)
 Program--organization of churches &
subsidization of poor churches.
– $100 (1/4 of $400)
– Income supplement not permitted.
 Founded schools as well as churches.
– Beloit College, Chicago Theological
Seminary, U. of California.

Denominational Missions
Presbyterians
– Board of Missions 1816
– Change--circuit riding to subsidization.
 Effectiveness hurt (1817-37) by Old and
New School struggle.
– Old School worked with denomination
only.
– New supported AHMS.

Denominational Missions (2)
 Baptists--General
Missionary
Convention 1817 (Luther Rice)
 Methodists--came relatively late-Methodist Missionary Society 1819.
 Episcopals--Domestic and Foreign
Missionary Society 1821.
Antimissionism
By 1820 churches & then associations in
Illinois & Indiana refusing to support.
 Factors-– Contrary to scripture.
– Arminian teachings disturbing to
Calvinists.
– Fear of centralization of power.
– Frontiersman suspicious of better
educated minister.

Antimissionism (2)
 Opposition
expressed especially
through two denominational
groups.
–Two-Seed-in-the-Spirit
Predestinarian Baptists.
–Primitive Baptists.
Indian Missions
Northern Missionary Soceity 1800--Oneidas
 1823 Methodists Potawatomies in Illinois.
 1820 Isaac McCoy (Baptist) school at Ft.
Wayne, IN.
 Moravians of NC to Cherokees in Georgia
1801.
 Henry Spalding (Presbyterian) Oregon.

Negro Missions & Churches
Great majority Baptist & Methodist.
 In South, Baptist churches were either of
both races or Negro membership alone.
 Several denominations set up schools &
colleges to educate the Negro.
– Lincoln U.
– Berea College (biracial)
– Wilberforce U.

Negro Missions & Churches (2)
Late 18th c. on growing demand for
churches of their own.
 Independent Negro Baptist Church as early
as 1775.
 1816 African Methodist Church--renamed
African Methodist Episcopal Church.
 1821 African Methodist Episcopal Church
Zion.

Foreign Missions Movement
Same forces gave impetus to foreign
missions.
 News of work of William Carey (English
Baptist cobbler) in India influential.
 Seemed clear that God had chosen
American Protestants to save world.
 Keynote of American history seemed to be
progress--upward climb of civilization.

Foreign Missions Movement (2)

Two events strengthened conviction.
– Annexation of California.
– British losses in Crimean War.
This challenge could only be met if America
first Christianized itself.
 Trade & tourism with Orient helped spark
missions movement.

Foreign Missions (3)

1810 American Board of Commissioners for
Foreign Missions.
– Samuel J. Mills, Williams College.
– Inspired group (the Brethren), most of whom
enrolled at Andover Seminary.
– 1810 group requested Congregational General
Association of Mass. to establish program.
– Adoniram Judson (& others) to India 1812.
Foreign Missions (4)

1814 General Missionary Convention of the
Baptist Denomination--Philadelphia.
– From challenge by Judson & Rice.
– Continued till S. Baptists withdrew in 1845.
1811 Presbyterian General Assembly
decided to support American Board.
 1817 Pres. & Dutch Reformed formed
United Foreign Missionary Society.

Foreign Missions (5)
1837 Old School Presbyterian Church set
up its Board of Foreign Missions.
 1819 Methodists--Missionary and Bible
Society.
 1821 Protestant Episcopal Church-Domestic and Foreign Missionary Society.
 Lutherans 1837--Foreign Missionary
Society.

Foreign Missions (6)
Southern churches formed own societies
after north/south splits (Bap., Meth.,
Presbyterians).
 As century progressed, missionaries tried to
“civilize” as well as “christianize.”
 By end of 19th c. missions an important, if
unconscious, ally of American imperialism.

Christian Contributions To
Education
Important by-product of disinterested
benevolence was passion for learning.
 Church leaders recognized good education
was one of the prerequisities to a Christian
America.
 By means of colleges, seminaries, Bibles,
tracts, religious journals, Sunday Schools,
the West would be turned to Christianity.

Theological Seminaries

1784 Dutch Reformed established a
professorship of theology with no
connection with any college.
– John Henry Livingston appointed.
– Moved to New Brunswick, New Jersey.
– New Brunswick Theological Seminary.

Andover--1st permanently located
theological institution (1807) (Cong.)
Theological Seminaries (2)
Congregational:
– 1816 Bangor Theological Seminary (2nd
Sem.)
– 1834 Hartford Theological Seminary
 Presbyterian:

–
–
–
–
Princeton (1812)
Auburn (NY) (1818)
Union Theological (Richmond, VA) (1824)
Union Theological (NY, New School) (1836)
Theological Seminaries (3)

Episcopal:
– General Theological Seminary (1817)
– 1823 Alexandria, Virginia

Lutherans:
– Hartwick Seminary (Otsego, NY)
– Gettysburg 1826

German Reformed, Carlisle, PA, 1825
Theological Seminaries (4)
Harvard Divinity School 1816
 Yale Divinity School 1822
 Methodists & Baptists prior to 1840
– Demand by laity.
– Competition with Cong. & Presbyterians.
– Newton Theological (Bap.) 1825
– Newbury, VT 1839
– Boston University (Meth.)

Theological Seminaries (5)

Frontier--way led by Presbyterians.
– Western, Pittsburgh 1827
– Hanover (Indiana) 1830 (to Chicago,
McCormick Theological Seminary)
– Lane Theological Seminary (Pres. &
Cong.) 1832
– Oberlin 1835 (Cong.)
Church College Movement
Reaction to founding of state schools &
secularizing older institutions.
 Layouts of new towns set aside land for
colleges.
 Desire to train candidates for ministry.
 Denominational competition.
 Fear of increasing Roman Catholic power.

Church College Movement (2)
Lyman Beecher, A Plea for the West 1835.
 American Education Society, 1815.
– Secured scholarships.
– Gave support to campaign for new
schools.
 1780-1860 colleges from 9 to 173.
– 4 times as many failed.
– Presbyterians had 49.
– Congregationalists had 21.

Church College Movement (3)

Much college building on frontier due to
missionaries.
–
–
–
–
–

Grinnell (Cong.)
Denison U. (Baptist)
Randolph-Macon (Methodist)
Emory (Methodist)
DePauw (Methodist)
Relatively few founded before 1860
survived.
Churches & Public Education

Before 1825 majority of elementary and
secondary schools were private.
– Where public, strong sectarian influence.
After 1825 trend toward secularization.
– Horace Mann (1796-1859).
– Mass., 1837, system of secular schools.
 Denominational reaction, but only Roman
Catholics & Lutherans successful with
parochial systems.

Sunday School Movement
Robert Raikes, England, 1780.
 1785 William Elliott, Virginia.
 1790-1825 Sunday schools organized
mainly by societies and unions.
– 1790 First Day or Sabbath School
Society.
– 1804 Union Society.
 American Sunday School Union, 1824.

Sunday School Movement (2)
American Sunday School Union
– Published lesson materials.
– Schools where no single denomination
strong.
– Often taught by prominent figures.
 Sunday schools provided an opportunity for
women to serve in teaching the young.

Sunday School Movement (3)
Sunday School, 4 grades: infant,
elementary, Scripture, senior.
 At first offered combination of secular and
religious instruction.
 Later religious instruction only.
– Improvement of public schools.
– Taken over by churches.

Spread of Christian Literature
 1800-1810
some work carried on by
state Bible societies.
 1812 Samuel J. Mills toured the West.
 American Bible Society, 1816.
 1835, American and Foreign Baptist
Bible Society.
Christian Literature (2)
American Tract Society, 1825.
– To spread the doctrines of Evangelical
Protestantism.
– Could teach only those doctrines
acceptable to all Protestants.
 Not just tracts, but multi-volume pub.
 Cooperated with Temperance, Missionary &
Sabbath societies in printing & circulating
their literature.

Christian Literature (3)
Numerous missionary periodicals valuable
in promoting missionary programs.
 Religious journals of a more general nature
flooded market from Rev. to Civil War.
– 1840, 850 journals (250 on frontier).
– Presbyterians & Universalists led.
– Methodists first with an offiical press,
1789.
– Methodists first with an official
publication.

Religious Conflicts
 Heterogeneity
of religious institutions
more apparent as 19th century
progressed.
– Strong sectarian spirit.
– Individualistic character of age.
– Series of social and political
tensions.
Unitarianism
From 1750s on increasing array of liberal
ideas made an appearance in New England.
 Came from liberal emphases among
prosperous businessmen as much as clergy.
 Did not withdraw from Congregationalism
in large numbers, just refused to take
doctrines seriously.
 Those who did leave mostly went to
Episcopals.

Unitarianism (2)
First declared Unitarian church--King’s
Chapel, Boston, 1785.
 With election of Henry Ware to Harvard
Divinity faculty, conflict launched.

– Led to establishment of Andover Seminary.
– Publication of Panoplist (Jeremiah Evarts).
Denied Trinitarianism as an explanation of
God.
 Held an Arian view of Christ.

Unitarianism (3)
Separation in Congregationalism came with
sermon of William Ellery Channing (17801842).
 “Unitarian Christianity” (1819)
– Reason able to perceive revelation and
interpret Bible.
– Rejected Trinity, Christ’s twofold nature,
and orthodox atonement.
– Christ, a pre-existent rational creature of
God.

Unitarianism (4)
C’s sermon became the Unitarian platform.
 By 1825, 125 churches became the
American Unitarian Association.
 Property in more than 60 parishes
transferred to Unitarians.
 But greatest loss to Congregationalism was
in intellectual leadership.

Unitarianism (5)
By 1830s a left-wing movement within
Unitarianism.
 The Transcendental Club
– An intuitive faith stripped of dogmatism
and enlightened by reason.
– Star, Ralph Waldo Emerson (1803-1882).
 Emerson left Congregationalists because
they would not omit communion.

Unitarianism (6)
Emerson’s idea of God bordered on
pantheism.
– No objective evil; no need for a savior.
– God incarnates himself in every man just
as he did in Jesus.
– Final religious authority the revelation of
reason and right within man.
 Emerson’s ideas antagonistic to both
Congregationalism & Channing Unitarians.

Unitarianism (7)
More liberal--Theodore Parker (1810-1860).
– Spread German Biblical criticism through
Unitarianism.
– Religion nothing more than morality.
– Truth of his words made Jesus
authoritative.
 Parker’s humanistic teaching caused storm
of protest from more conservative
Unitarians.

Universalism
In beginning held principal evangelical
doctrines, ommitting limited atonement,
eternal damnation and punishment.
 Origin---1770 in Massachusetts (John
Murray)
 Another type in Philadelphia--Elhanan
Winchester--Society of Universal Baptists
1785.
 Most influential--Hosea Ballou (1771-1852)

– Treatise on the Atonement (1805)
– Accepted Unitarian doctrines.
Liberal Trends in Cong.
Liberal ideas also affected those who
remained in Congregationalism.
 Leaders: Nathaniel W. Taylor and Horace
Bushnell.
 Nathaniel W. Taylor (1786-1858)

– Goal to restate older Calvinistic concepts in
revivalistic theology.
– Man’s depravity his own act.
– Salvation depended on man’s free agency to
accept or reject.
Liberal Trends (2)
 Organization
instrumental in founding
Hartford Seminary, 1834.
 The orthodox received support of Old
School Presbyterians of Middle
Atlantic states having a similar
conflict.
 1833 conservatives banded together.
Liberal Trends (3)
Horace Bushnell (1802-1876)
– Orthodoxy & Taylorism unsatisfactory.
– Ignored orthodox Calvinism.
 Christian Nurture (1847) developed new
theory of Christian education.
– Refrain from datable conversion
experience.
– Raise children so never a time when they
see themselves other than Christians.

Liberal Trends (4)
 Christian
Nurture--new phil. of rel. ed.
 God in Christ (1849)--view of Christ.
 Vicarious Sacrifice (1865)
– Man not saved by propitiation of
Christ.
– Saved by responding to God’s love
shown in Christ’s suffering.
The Free Will Baptists
 Several Arminian
Baptist groups in the
colonial period.
 Free Will Baptists, 1780, New
England--Benjamin Randall.
 1808--130 congregations, 6,000
members.
 John Colby successor to Randall.
Free Will Baptists (2)
1827 General Conference of Free Will
Baptists.
 Conference had authority to discipline
yearly meetings and associations.
 Period of rapid growth after 1830.
 1845--60,000 members.
 Arminian and open communion.

Theological Conflicts on Frontier
 Religion
on the frontier manifested a
decidedly anti-Calvinist bias.
 Aristocratic God who determines all,
not in accord with democratic ideas of
frontier.
 Older denominations on the frontier
faced competition from schismatic
bodies.
Cumberland Presbyterians
Younger Pres. clergy in TN & KY had
preached modified Calvinistic doctrines.
 Problems caused by high educational
standards for ordination.

– Clergy in short supply.
– Educated minister unable to communicate.

Cumberland Presbytery licensed candidates
without college training.
Cumberland Presbyterians (2)
Cumb. Pres. allowed assent to Conf. of
Faith “so far as...agreeable to the Word of
God.”
 1810 new denomination organized.

– Doctrine--modified predestination & election.
– Circuit system and revival techniques.
1835--75,000
 Phenomenal growth through Civil War.

Christians/Disciples of Christ
 Thomas
Campbell (1763-1854)
 Alexander Campbell (1788-1866)
 Barton W. Stone (1772-1844)
The Oberlin Theology
Another blow to orthodox Calvinism.
 Charles G. Finney (1792-1875)
– Presbyterian/Congregationalist
– Prof. of Theology at Oberlin Seminary,
1835.
 Theology reflected American passion for
perfectionism.
– Higher form of Christian life attainable.
– The experience of Christ’s love in its
fullness.

Oberlin Theology (2)
 Revival
at Oberlin 1839 believers
exhorted to strive for attainment of
Christian perfection.
– Roots in Methodist sanctification &
New Haven Theology.
– Identification with New School Pres.
brought emphasis on natural ability.
Old/New School Presbyterianism
Nathaniel Taylor’s “Concio ad Clerum”
(1828) damaged doctrine of original sin.
 1829 Albert Barnes “The Way of Salvation”
sinner not personally answerable for
Adam’s sins.
 Lyman Beecher, pres. of Lane Seminary
– Charged over original sin, etc.
– Acquitted.

Old/New Pres. (2)
Another intra-Presbyterian tension, slavery.
– New School strongest where abolition
growing.
– Old School tried to avoid debate.
 1838 division.
– 4/9 (102,000) = New School (mainly
North)
– 126,000 Old School

Cults & Movements
Restleness brought tendency to identify
with indigenous cults and movements.
 Frontier a breeding ground for bizarre cults.
 “Burned Over District”--western NY.
 Emotionalism of revival gave rise to claims
of prophetic gifts & infallible revelations.
 Products: millennialism, spiritualism,
Mormonism.

Mormonism
Most peculiarly American religious
movement originating before Civil War.
 Founder, Joseph Smith (1805-1844).
 1820 vision and conversion.
– Angel Moroni tells of book on golden
plates.
– 1827 permitted to translate.
 1830 Book of Mormon pub. Palmyra, NY.

Mormonism (2)
 1831
Kirtland, Ohio.
 1837 Caldwell County, Missouri.
 1840-1846 Nauvoo, Illinois.
 1844 Joseph Smith ran for president.
 1843 divine authorization for
polygamy.
Mormonism (3)
1844 mob killed Smith and brother, Hyrum.
 Smith family seceded--Reorganized Church
of Jesus Christ of Latter-day Saints.
 Majority followed Brigham Young.
 1847 to the Great Salt Lake.
 1850 Territory of Utah, Young territorial
governor.

Religious Communal Sects
 More
directly an outgrowth of
revivalism.
 Collective ownership of property could
prepare for perfect social order.
 Most groups originated in Europe, but
some distinctly American.
 Roots in left-wing of Reformation.
Shakers
United Society of Believers.
 Ann Lee (1736-1784).
– Joined in Eng. with Shaking Quakers.
– Services: dancing, singing, speaking in
tongues, bodily contortions.
 1774 to Watervliet, NY.
 Mt. Lebanon--1st organized community.

Shakers (2)
Prospered most on the frontier, where it
profited from the Second Awakening.
 Good reputation for industry and
accumulation of wealth.
 Notoriety for extremes:
– Celibacy.
– Rejecting sacrament and Bible.
– Exalting Ann Lee as female Christ.

Rappites
Founder, George Rapp (1770-1847)
 1803-4 to America with 300 followers for
religious freedom.
 1815 founded New Harmony.
– Property in common.
– Christ returning soon; gain wealth for his
use.
– Celibacy.

Rappites (2)
1825 led flock to western Pennsylvania.
 Decline after Rapp’s death in 1847.
 Robert Owen purchased New Harmony.
– Experiment in socialism.
– Attracted radical & irreligious
intellectuals.
– Failure.

Amana Society
Community of True Inspiration.
 Founded in Germany.
– Rejected state church.
– Accepted Bible as only guide.
 1843 to U.S.
 1850 to Iowa.
 Gradual dissolution after Civil War.

Hopedale Community
Founder, Adin Ballou (1803-1890)
 Duty of Christ’s disciples to work for
consummation of kingdom of heaven on
earth.
 “Fraternal Communism”
 Sought to banish intemperance, profanity,
slavery, capital punishment, war.
 1856 community dissolved.

Brook Farm
Founder, George Ripley (1802-1880).
– Leading member of Transcendental Club.
– Minister of wealthy Unitarian church,
Boston.
 1841 founded community to promote
cultural values in egalitarian order.
 Attracted intellectuals who taught courses in
literature and the sciences.
 Every member a shareholder.

Brook Farm (2)
Social life pleasant.
 Nathaniel Hawthorne, Isaac Hecker, Charles
A. Dana.
 Most in Transcendental Club interested but
little more than spectators.
 Success in intellectual realm, not in
economic realm.
 1845 modeled after French socialist,
Francois Fourier.

Oneida Community

John Humphrey Noyes (1811-1886).
– Entered ministry under influence of Finney’s
revivalism.
– License revoked over perfection in this life.

1843 a communistic society to help estab.
Kingdom of God on earth.
– Bore mark of Fourierism, but also Noye’s
religious & social concepts.
– “Complex Marriage”
Oneida (2)
1848 to Oneida, New York.
 Made traps, sewing silk, silverware.
 Repudiation of monogamy brought conflict
with neighbors.
 Christ’s Second Coming at end of Apostolic
Age unpopular.
 “Complex Marriage” repudiated 1879.

Millerites/Adventists
1830s & 1840s saw a renewed emphasis on
premillennialism in revivalistic sects.
– Moral deterioration.
– Christ to reign 1,000 years.
– Based on Daniel and Revelation 20.
 Related to economic stress after Panic of
1837.

Millerites/Adventists (2)
Major exponent, William Miller (17821849).
– Converted in local revival, 1816
(Baptist).
– Absorbed in prophecies of last things.
– Especially interested in millennium.
 1839 met Joshua Himes, who circulated
Midnight Cry and Sign of the Times.
 1842-3 100 camp meetings held to prepare
people for advent of Christ.

Millerites/Adventists
By 1843 50,000 believed Christ’s coming at
hand.
 Expected between March 1843 & March
1844.
 After failure of first date, set another date-Oct. 22, 1844.
 Second failure.
 Majority went back to parent churches.

Millerites/Adventists
Miller and others convinced of error in
calculation, but convinced would take place
soon.
 Such withdrew from older groups and
formed groups stressing premillennialism.
 1845 general conference of Adventists.
 1844 small group observing seventh-day
Sabbath--Seventh-day Adventists.
 Organized 1860--Ellen G. White.

Spiritualism

Swedenborgianism (from Sweden in early
19th c.) prepared way.
– emphasized a tangible spirit world where
human beings might grow toward perfection.
– Brought supernatural close to nature.
Clairvoyance regarded as a magic key to
unlock mysteries of world beyond.
 Appeal of contacting departed spirits
nowhere stronger than in Burned-over
District.

Spiritualism (2)
1848 family John D. Fox disturbed by
strange nocturnal rappings.
 Fox’s daughters, convinced rappings from
spirits, devised a system of communication
with them.
 Soon conducting public seances.
 Investigators later discovered the girls
produced sounds with toe joints.
 Mediums did lucrative business.

Evangelism & Social Reform
 Impulse
to achieve perfect society
inspired by revivals.
 Two evangelists bridge 2nd Awakening
and later revivalism.
– Lyman Beecher (1775-1863).
– Asahel Nettleton (1783-1844).
Ante-Bellum Evangelism

Charles Grandison Finney (1792-1875).
– Greatest of ante-bellum era revivalists.
– First in line of professional revivalists.
– United scholarly NE religion with lay &
pietistic emphases of frontier.
– Converted at about age of 30.
– Conversion--intense emotional
experience.
Ante-Bellum Evangelism (2)
Licensed by Presbyterians, but with
reservations.
– Rejected doctrine of election.
– Atonement for all.
– Leaned toward perfectionism.
 After 12 years withdrew and adopted
Congregationalism.

Ante-Bellum Evangelism (3)
Finney so successful that became a
traveling evangelist.
 Crowds spellbound by his searching
hypnotic eyes and stentorian voice
employed with theatrical effect.
 Spoke extemporaneously with straightforward conviction.
 Methods--“anxious bench” “inquiry room”
“protracted meeting.
 1835--professorship at Oberlin.

Ante-Bellum Evangelism (4)
Other revivalists, e.g., Jacob Knapp (17991874)
 Majority of revivalists achieved greatest
success in cities.
 After economic collapse of 1837,
revivalism entered a lean period.
 Situation not improved by the Mexican War.

Christian Perfectionism
As early as 1830s perfectionism in Oberlin
Theology and utopian sects.
 Another important source--Methodism.

– Wesley--men are gradually empowered to
perform the works of God.
– Not until after 1825 that emphasized in
American Methodism.
– Then, spoken of as an instantaneous.
Christian Perfectionism (2)
Phoebe Palmer, The Way to Holiness, 1851.
 Also received boost from Methodist
revivalists.
 Influence filtered down to local level and
holiness revivals broke out.
 Advocates of holiness charged those
lukewarm with liberalism.

Christian Perfectionism (3)
After several ministers from holiness group
expelled, several thousand dissatisfied
withdrew---Free Methodist Church, 1860.
 1850-60 rising tide of perfectionist
preaching in major denominations.
 This zeal one of forces behind the great
revival of 1858.

Social Reform Movements
 Where
revivals, reform.
– Means whereby the Kingdom of God
achieved.
– Early, seen in Bible, tract, mission
societies.
– Later in prison reform, poor relief,
etc.
The Peace Movement
Prior to Rev. War main activity among
Quakers.
 1815 David Low Dodge helped found
society to distribute literature.
 American Peace Society, 1828.
 1838 William Lloyd Garrison and others
founded New England Non-Resistance
Society.
 Theodore Parker & James Russell Lowell
condemned Mexican War.

The Temperance Movement
Use of alcoholic beverages not considered a
societal problem in colonial times.
 With Rev. era ravages became apparent.
 1784 Benjamin Rush, An Inquiry into the
Effects of Spiritous Liquors on the Human
Body and Mind.

– Many revivalists cited.
– Lyman Beecher joined after reading.

1826 American Society for the Promotion of
Temperance.
Temperance (2)
Most denominations officially endorsed the
crusade.
 1836 American Temperance Union.
 New phase with Washington Society, 1840.
– Total abstinence.
– Reclaimed 100,000 within 3 years.
 Gradually Washington movement dissolved
& work taken over by more religious
organizations.

Temperance (3)
Not confined to Protestants.
– Theobold Matthew, speaking tour.
– 500,000 RCs persuaded to take pledge of
total abstinence.
 Older societies began push for legislation.
 But by 1868, Maine only state with
prohibition legislation.

Sabbath Crusade
 Decline
in strict observance of the
Sabbath, especially on frontier.
 Particular concern, Sunday mail
delivery.
 1828 General Union for Promoting
Observance of the Christian Sabbath.
 1843 American and Foreign Sabbath
Union.
Sabbath (2)
 Influence:
– Sunday mail delivery stopped.
– 40 railroads terminated Sunday runs.
 In long run doomed to failure.
 Steady increase of immigration from
Europe brought the “Continental
Sabbath.”
Miscellaneous Morals

Dueling
– Lyman Beecher, The Remedy for Duelling,
1809

Theatre
– Henry Ward Beecher, Lectures to Young Men,
1856, “It is notorious that the theatre is the door
to all the sinks of iniquity.”

Reform of wayward girls
– John R. McDowell (Pres. Minister), established
a Magdalen Asylum in New York for such girls.
The Humanitarian Impulse



After Panic of 1837 some evangelists began to see
need for new approach to poverty.
1851 Stephen Colwell advocated passage of social
legislation for protection of working man.
Phoebe Palmer, Five Points Mission, 1850.
– Precursor of the settlement house.
– Chapel, school rooms, 20 apartments.

Young Men’s Christian Association, 1844.
– London, 1844, George Williams, a young clerk.
– 1851, Boston, 1st assoc. in U.S.
Humanitarian Impulse (2)

YMCA
– 1st in U.S., Boston 1851
– 200 by 1861
– Activities
»Prayer meetings
»Bible Classes
»Mission Schools
»Sermons & lectures
»Libraries & reading rooms
Humanitarian (3)
 Prison
reform
 Rehabilitation of young
delinquents
 Handicapped
–Deaf-mutes---Thomas Gallaudet
–Blind---Samuel G. Howe
–Mentally ill---Dorothea Dix
Humanitarian (4)
 Women’s
rights
– Anti-slavery--Sarah & Angelina
Grimke
– Temperance--Susan B. Anthony &
Elizabeth Cady Stanton
– Humanitarian--Phoebe Palmer
 1848, 1st Women’s Rights Convention
Slavery Issue to 1830
Thomas Paine--Africans had a “natural and
perfect right to freedom.”
 Franklin, Jefferson, etc. argued against on
natural rights and God’s justice.
 By 1787 many states had abolished.
 Northwest Ordinance 1787 excluded
slavery forever.
 Abolition of the slave trade 1808.

Slavery (2)
 During
period a number of
societies formed.
 First, The Society for the Relief of
Free Negroes Unlawfully Held in
Bondage 1775.
 By 1794 the movement was
national.
The Churches and Slavery
During colonial period, Quakers led.
 After Rev. the Methodists first.
– 1784 Christmas Conference in Baltimore.
– But growing conservatism after 1800.
 Antislavery agitation among Baptists as
early as 1787.
 Earliest Presbyterian action, 1787.

The Colonization Movement
Conviction that slavery evil did not include
reception of Negro into society on equal
footing.
– Emancipation would continue social
problems.
– Answer--return of Negro to Africa.
 American Colonization Society, 1817.
– 1st endorsement by Presbyterians.
– Then most major bodies.

Colonization (2)
Soon a program for the founding of Liberia.
 1st emigrant ship, 89 negroes, to Sierra
Leone, March 1821.
 1820s found favor with William Lloyd
Garrison, Arthur & Lewis Tappan, Henry
Clay & John Randolph.
– Entree for the conversion of Africa.
– To elevate the Negro.l
– To relieve a heightening social problem.

Colonization (3)
By 1830 the Society having difficulties.
– Supporters saw financial burden as
greater than benefits.
– Efforts to maintain middle-of-the-road
position fostered dissension.
– South saw it as abolitionist.
– North thought not abolitionist enough.
 1830s Society in decline & slavery issue left
to abolitionists & slavery advocates.

The Abolitionist Movement
William Lloyd Garrison (1805-1879)
– Launched vigorous campaign for
immediate release of slaves.
– Liberator (Jan. 1, 1831)
– Realized he had to destroy Colonization
Society.
 1832 G’s followers organized New England
Anti-Slavery Society.
 1833 National--American Anti-Slavery
Society.

Abolitionist (2)
 1836--250
societies in 15 states; 1838--
1006
 Much of strength from evangelicals of
perfectionist leanings.
 Theodore Dwight Weld (1803-1895)
– Inspired by Finney and the Tappans.
– Became arch foe of slavery.
– To Lane Seminary (1833)--made it
center of abolitionism.
Abolitionism (3)
 Lane
Seminary (Lyman Beecher)
attracted Finney converts.
– Antislavery society.
– Operated schools & Sunday Schools
for Negroes.
– So much fraternization with the
Negro that trustees banned Weld’s
activities.
– Beecher stood with trustees.
Abolitionism (4)
 Majority
of Lane students withdrew
and moved to new Oberlin Seminary.
 Despite Finney’s modified
abolitionism, Oberlin became chief
center.
 Associates of Weld: James G. Birney,
Angelina Grimke (Mrs. Weld)
Abolitionism (5)
Garrison, reacting to persecution became
rabid and irresponsible in attacks on those
who disagreed.
 By 1839 decided to drive from Society all
who opposed him in any way.
 Weld, Stanton & Birney withdrew and
formed American and Foreign Anti-Slavery
Society.
 Same group founded the Liberty Party & in
1840, 1844 ran Birney for president.

Abolitionism (6)
 Early
1840s Protestant Christians in
North in 3 groups:
– Far Left--willing to sacrifice Union
for Negro freedom.
– Far right--justified slavery to
perserve peace.
– Middle--showed love to slaveholders
while pressing antislavery cause.
Abolitionism (7)
Late 1840s middle moved more toward
abolitionism.
 Francis Wayland (1796-1865) P., Brown U.
– Passage of Fugitive Slave Act of 1850
moved him closer to abolitionism.
– Kansas-Nebraska Bill 1854.
 Harriet Beecher Stowe, Uncle Tom’s Cabin,
1852.
 Dred Scott Case, 1857.

The Southern Defense
Not until slavery economically
advantageous that attention given to defense
on moral and religious grounds.
 Missouri debates of 1820-
– Attacks on Dec. of Ind. by southern cong.
– Said taught false doctrines--all men created
equal.
Some argued slavery offered best basis on
which races could live together.
 Dr. Richard Furman--man bound by
“ignorance & error” cannot be free.

Southern Defense (2)
Entrance of Garrison & radical abolitionists
intensified the ardor of the South.
– Threatened economic stability but also
called southerners depraved sinners.
– Were meddlesome & ungentlemenly
boors.
 From that time southern intellectuals treated
slavery as a divine institution sanctioned by
the scriptures.`

Southern Defense (3)

Most significant work by Thomas R. Dew.
– William and Mary
– Essay on Slavery, 1832
– Slavery as old as human race & held in
honor by Jews.
– Intended by creator for some useful
purpose.
– Reduced the number of wars.
– Slavery elevated status of women.
Southern Defense (4)
Much of moral justification came from
southern clergy.
 From O.T.-– God sanctioned since the patriarchs.
– Levitical Law allowed unbelievers held
as slaves for life.
 From N.T.-– Christ came to fulfill, not destroy.
– Apostles taught submission.

Southern Defense (5)
Northern clergy said proslavery argument
based on literalism, not spirit of Bible.
 James Henley Thornwell said they
advocated rationalism.
– Ch. to obey revealed will of God, not
wage war on every human ill.
– Slave & master perform duties to the
other in accordance with scriptures.
 Such arguments solidified opposing parties.

Denominational Schisms
Improbable that abolitionists & slaveholders
could long remain together.
 Very confidence of each in the
righteousness of his cause militated against.
 For few decades both sides strove valiantly
to preserve an uneasy peace.
 Eventually largest Protestant denominations
were torn by schism.

Schisms (Methodist)
 1834
Methodist Anti-slavery Society,
NY.
 With abolitionist influence stronger in
North, struggle for control inevitable.
 1841 in Michigan organized as
Wesleyan Methodists.
 1843, Utica, NY, Wesleyan
Connection.
Schisms--Methodist (2)
Moderates now saw price northern/southern
union was northern division.
 By 1844 antislavery party had gained in
strength.
 Bishop James O. Andrew (Georgia) forced
to manumit slaves or resign from office.
 With 2 to 1 vote against Andrew southern
delegates prepared for secession.

Schisms--Methodist (3)
 William
Capers (SC) proposed
organization of two equal conferences.
 Convention composed of southern
representatives met in Louisville, KY,
May 1, 1845.
 Formed Methodist Episcopal Church,
South
Schisms--Methodist (4)
1848 Convention (North) repudiated the
Plan of Separation, result bitterness.
 Division brought competition and strife in
border states.
– Contest over property especially heated.
– Failure of southern ch. to get share of
Methodist Book Concern brought 3
lawsuits.
 Relations progressively strained.

Schisms--Baptist
Signs of tension appeared soon after
formation of American Baptist Home
Mission Society, 1832.
 American Bap. Anti-Slavery Convention,
1840.
 Alabama Bap. Convention withheld funds
from missions organs for fear of abolitionist
influence.
 Test: Georgia Bap. Conv. proposed
slaveholder as missionary to Cherokees.

Schisms--Baptists (2)
Home Mission Society rejected slaveholder.
 Southern state conventions seceded.
 Formed Southern Baptist Convention in
Augusta, GA, May 1, 1845.
 1859 Southern Baptist Theological
Seminary, Greenville, SC, then Louisville.
 North held to “American.”

Schisms--Presbyterians
New School more inclined to abolitionist.
 1857 exhorted membership to repudiate
doctrine that slavery “an ordinance of God.”
 Southern churches formed United Synod of
the Presbyterian Church.
 Old School avoided schism until outbreak
of civil war.
– Due to efforts of Nathan L. Rice.
– Guided middle course to preserve unity.

Schisms--Other Denominations

Others avoided division:
– Cong. & Unitarian--membership in north.
– Friends--long opposed to slavery.
– Episcopals--didn’t involve in political
questions.
– Lutherans--avoided political questions.
– Roman Catholics--nothing official to say.