“No country on earth was ever founded on deeper religious foundations,” wrote Sherwood Eddy in his 1941 The Kingdom of God and the American Dream. The persecuted refugees from Europe landed on the shores of a vast wilderness and established thirteen colonies, practically all on strong religious foundations, during the first decades of the seventeenth century to the first decades of the eighteenth century. The tremendous hardships, deprivations, and loss of life did not diminish their religious zeal and quest for religious freedom. They were the followers of Wycliffe, Luther, Calvin, Puritans and non-Puritans, Anglicans, separatists, Baptists, Quakers, and many others groups seeking religious freedom. The fruit of their efforts was a “priceless heritage” which they left for the Founders of America. In 1765, John Adams recognized this heritage when he wrote of the settlement of America, “I always consider the settlement of America with reverence and wonder, as the opening of a grand scene and design in Providence for the illumination of the ignorant and the emancipation of the slavish part of mankind all over the earth.” [Eddy, pp. 76-77, 147.]
By the end of the 1600s and beginning of the 1700s, interest in the colonists’ hard-won religious legacy was eroding due to a decline of religious fervor and to a lesser extent because of the assault by the forces of deism and French rationalism. However, the decline of religious life in the colonies was dramatically reversed as new religious forces exploded on the scene in the 1730s. This formative event became known as the Great Awakening and was a major influence that crafted the worldview of the founding generation. [Larry Johnson, pp. 123-124.] Paul Johnson captures the importance of the Great Awakening in the founding of America.
…There was a spiritual event in the first half of the 18th century in America, and it proved to be of vast significance, both in religion and politics…The Great Awakening was the proto-revolutionary event, the formative moment in American history, preceding the political drive for independence and making it possible…The Revolution could not have taken place without this religious background. The essential difference between the American Revolution and the French Revolution is that the American Revolution, in its origins, was a religious event, whereas the French Revolution was an anti-religious event.” [Paul Johnson, pp. 109-110, 116-117.]
However, many any if not almost all of the early historians of the American Revolution gave little credit to religion’s role preceding and during the Revolution. Expanding on that assumption, many present-day historians generally believe that religion was displaced by politics as lawyers replaced the clergy as leaders which effectively “…secularized the intellectual character of the culture.” However, it was the dislocations caused by the war that affected the colonists’ church attendance, and it was natural that publications devoted to religious matters would be reduced considerably during the Revolutionary years as the pressing discourse on the war and political matters would take precedence and therefore gave an appearance that religious interest and fervor had subsided. With the decline of religion in the public arena during the revolution, historians have leaped to the conclusion that the American people were significantly less religious. This is a blatant misreading of the mood and character of Americans in the Revolutionary period. Protestantism in whatever form it took remained the principle means by which Americans perceived and explained the world and ordered their lives. [Wood, pp. 174-175; Larry Johnson, p. 131.]
A brief look at the growth in the number of churches during 1760-1790 refutes historians’ assertions that religion declined during the Revolutionary period. It is true that state-oriented churches declined or failed to gain during this period as the total number of all congregations doubled between 1770 and 1790. The Church of England-Anglican in the South and Puritan churches in New England accounted for more than forty percent of all American congregations in 1760 but declined to less than twenty-five percent by 1790. New denominations spawned by the Great Awakening were alive and well and growing—popular people’s churches including Methodists, Baptists, and Presbyterians. The Baptists grew from ninety-four congregations in 1760 to 858 by 1790. During the same time period the Methodists grew from no adherents to over seven hundred congregations. Gordon Wood wrote of this period, “The revolution released more religious energy and fragmented Christendom to a greater degree than had been seen since the upheavals of seventeenth century England or perhaps since the Reformation.” Others would call the period a “…Revolutionary Revival.” [Wood, pp. 185-188; Eddy, p. 147; Larry Johnson, p. 132.]
History has proven that the years following protracted wars are generally periods of significant moral decline. This was true of the remaining years of the eighteenth century following the Revolutionary War (1776-1781). All denominations began to feel the effects of the war years, especially during the last decade of the century. [Larry Johnson, p. 132.]
The Methodists were losing more members than they were gaining. The Baptists said that they had their most wintry season. The Presbyterians in general assembly deplored the nation’s ungodliness. In a typical Congregational church, the Rev. Samuel Shepherd of Lennos, Massachusetts, in sixteen years had not taken one young person in fellowship. The Lutherans were so languishing that they discussed uniting with Episcopalians who were even worse off. The Protestant Episcopal Bishop of New York…quit functioning; he had confirmed no one for so long that he decided he was out of work, so he took up other employment. The Chief Justice of the United States, John Marshall, wrote to the Bishop of Virginia, James Madison, that the Church “was too far gone ever to be redeemed.”…Tom Paine echoed, “Christianity will be forgotten in thirty years.” [Orr]
The churches had become almost totally irrelevant in curbing the nation’s downward spiral into immorality. During the last decade of the century, out of a population of five million Americans, six percent were confirmed drunkards. Crime had grown to such an extent that bank robberies were a daily occurrence and women did not go out at night for fear of assault. [Orr]
Christianity at the universities was just as destitute. Students at Harvard were polled, and not one Christian was found. Two admitted to being Christians at Princeton while only five members of the student body were not members of the filthy speech movement of the times. Few if any campuses escaped the denigration of Christianity and general mayhem. Anti-Christian plays were presented at Dartmouth, a Bible taken from a local church was burned in a public bonfire, students burned Nassau Hall at Princeton, and students forced the resignation of Harvard’s president. Christians on college campuses in the 1790s were so few “…that they met in secret, like a communist cell, and kept their minutes in code so that no one would know.” [Orr]
Yet, the last decade of the eighteenth century also saw the planting of seeds destined to flower as the Second Great Awakening.
Larry G. Johnson
Sources:
Sherwood Eddy, The Kingdom of God and the American Dream, (New York: Harper & Brothers, 1941), pp. 76-77, 147.
Larry G. Johnson, Ye shall be as gods – Humanism and Christianity – The Battle for Supremacy in the American Cultural Vision, (Owasso, Oklahoma: Anvil House Publishers, 2011), pp. 123-124, 131-132.
Paul Johnson, A History of the American People, (New York: HarperCollins Publishers, 1997), pp. 109-110, 116-117.
Gordon S. Wood, “Religion and the American Revolution,” New Directions in American Religious History, ed. Harry S. Stout and D. G. Hart, (New York: Oxford University Press, 1997), pp. 174-175, 185-188.
J. Edwin Orr, “Prayer brought Revival, ochristian.com. “http://articles.ochristian.com/article 8330.shtml (accessed November 26, 2010).
