Introduction to Part II:
IN GOD WE TRUST, 1770-1870
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Topic 3: Revolution, Republican Religion, & American Identity
For materials and information on the American Revolution browse my course site, The
Revolutionary Generation in America.
Note these useful secondary sources for this topic:
Sins of the Fathers
Religion & the Revolution, an essay by Edwin Gaustad
Religion and
the Revolution, Prof. Terry Matthews, Wake Forest College
Religion
and the American Revolution, Christine Heyrman, University of Delaware
A Library of Congress exhibit contains useful primary material as
well:
Religion
and the American Revolution Library of Congress Exhibit
Religion and the
Congress of the Confederation, 1784-1789, Library of Congress Exhibit
Primary Sources:
Common
Sense, Thomas Paine, 1776
Scriptures
of American Civil Religion, from the Atlantic Monthly Sidebar
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Religion, The Revolution & Republican Ideology
The American Revolution, a source
for much of the symbolism of the American national myth, was
arguably the most important historical movement shaping American
identity. In the Revolution, English colonists transformed
themselves into a new nation by creating a distinctive identity based
on republican principles. They took their heritage of English Whig
ideology and shaped it into the ideology of American republicanism which
is the foundation of American identity. This
part of the lecture examines the ways religion played a role in this
process.
Religious factors among the causes of
the Revolution:
1. In New England the long-standing
distrust of the Church of England and its bishops was part of the
revolutionary movement
The distrust and fear of Bishops and the anger over Anglican efforts to
secure a bishop for American Anglicans, according to John Adams, was "as much as any other cause to arouse the attention not only of the inquiring mind, but the
common people and urge them to close thinking on the constitutional authority of parliament over the colonies."
2. Rebellion and the Calvinist Heritage:
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God the Ultimate Ruler
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Covenant Theology
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Mayhew
as source
3. English national identity ever since
the Reformation was highly charged with religious, and particularly
anti-Catholic, emotion. In the American colonies, particularly
in New England, this English Protestant identity became part of an
emerging American identity. New England's long quarrel with the Church of England
tried to draw parallels between Anglican bishops and Roman
Catholic hierarchy as part of a threat to Protestant security.
4. The ideology behind English identity
in the 18th century drew from the Whig tradition developed after the Glorious
Revolution 1688. At the heart of that ideology was the idea that
Liberty was the patrimony of all Englishman and that it always had to be
defended against an aggressive thirst for power by corrupt officials. English religious
dissenters were particularly drawn to that ideology and made it part of
their quest for religious liberty.
5. Impact of the Great
Awakening:
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“Although it is ironical that the Awakening sought to
internalize religious experience, as it spread
up and down the Eastern seaboard a striking tendency emerged in which people
began to wear one's religion on one's sleeve.” Matthews
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| It inspired increasing sense of egalitarianism by taking
the position that everybody's soul is subject to the possibility of redemption
and by providing a rationale for questioning authority
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6. Preachers,
particularly in New England and Presbyterian and Baptist ministers in the
Middle Colonies and the South, spread
the revolutionary word.
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Preachers used the millennial themes
planted by the Puritans and reinterpreted them to fit the revolutionary
situation. Ezra Stiles, a New
Englander, offered this expression of a new interpretation of the
errand into the wilderness in 1760:
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"The right of conscience and
private judgment is unalienable; and it is truly the interest of all mankind to
unite themselves into one body for the liberty, free exercise, and unmolested
enjoyment of this right...And being possessed of the precious jewel of religious
liberty, a jewel of inestimable worth, let us prize it highly and esteem it too
dear to be parted with on any terms lest we be again entangled with that yoke of
bondage which our fathers could not, would not, and God grant that we may never,
submit to bear...Let the grand errand into America never be forgotten."” |
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7. Religion
and the Quest for Virtue
8.
The Role of Enlightenment Religion
From Religion
and the American Revolution, Christine Heyrman, University of Delaware:
Why did Common Sense succeed so brilliantly as a piece of political propaganda?
Among other reasons, because it is a kind of secular sermon, an extraordinarily adroit
mingling of religion and politics. Look at the opening paragraphs ("Time makes more
converts than reason.") in which Paine casts the decision to support the cause of
rebellion as a matter of feeling rather than thought, as a process akin to that of
evangelical conversion. Review his assault on monarchy, which boils down to the
proposition that all kings are blasphemous usurpers who claim a sovereign authority
over other human beings that rightfully belongs only to God. Notice, too, how
vehemently Paine insists that the Jews of the Old Testament rejected monarchical
government--the obvious conclusion being that God's new "chosen people" in America
should follow that example. Consider his assertion that the colonies are an asylum of
religious liberty, implying that Americans must pass from argument to arms to protect
freedom of conscience for religious dissenters. And, finally, don't miss how often the
cadences of Common Sense echo and even reiterate the language of the Bible.
Ironically, Thomas Paine was anything but an orthodox Christian. Although bred to
Quakerism in England during his youth, he had shed that religious influence years before
writing Common Sense and later proudly proclaimed his deistical views in a pamphlet
entitled The Age of Reason--which prompted pious Protestants, even as late as the
twentieth century, to denounce him as a "dirty little atheist." But even if Paine was less
than sincere--indeed, entirely disingenuous--in invoking the evangelical sentiments that
suffuse Common Sense, he had an intuitive grasp of religious appeals that would move
his American audience to political action. In other words, while Common Sense is not
a reliable guide to Paine's private religious opinions, its enthusiastic reception in
America tells us a great deal about the religious views of his audience.
. . .He was--and remains--an irresistibly compelling spokesperson for the republican tradition, and Common Sense stands as the best example of how deeply politics and religion were intertwined for many men and women of the revolutionary generation.
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Revolution in Church-State Relations & the Emergence of American Civil
Religion
Reading:
Marty, pp. 154-166; Cherry, pp. 82-109
Online Primary Sources:
Jefferson, Bill for Religious Freedom
Madison, Memorial
Jefferson and the Danbury Baptist
Association on Separation of Church and State
Consequences
of the Revolution for America's Churches, Prof. Terry Matthews
Religion
and the State Governments [This Library of Congress
exhibition gives a short and clear overview of the role of government in
religious life at the state lever before and after the 1789 Constitution. ]
Religion and the
Federal Government
[This Library of Congress exhibition gives a short and
clear overview of the issue of government and religion at the federal level. ]
An Act for
Establishing Religious Freedom (Jefferson, 1777)
The Growth of A Civil Religion
For the churches, there were consequences to this mixing
religion and revolution. One of the most important was the advent of a
civil religion. Just as a common understanding of the Christian faith served to
unite a diversity of religious denominations in a shared evangelical world view,
another general religion took firm root during the period of the American
Revolution. This new faith was not pluralistic. It was as Winthrop Hudson puts
it: a "religion of the republic" with it's own beliefs, myths, and
symbols; it's own ceremonies, and rituals; it's own days of remembrance and
thanksgiving." (We might even say it has it's own temples. If you have ever
been to the Jefferson and Lincoln Memorials, you may have noted how they seem to
be modeled after ancient temples.)
Deification of Washington
Rousseau
on Civil Religion, from the Social Contract
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