Call number
Publication
Princeton, NJ: Princeton University, Ph.D. dissertation.
Physical description
ix, 367 p.; 21 cm
Notes
CONTENTS
Preface.
Part I. Presbyterian Perspectives on the Nation.
I. Providence.
II. Providence and Liberty: The American Corollary.
III. Millennium.
Part II. The Nation and Religious Institutions.
IV. The Denomination.
V. Voluntary Societies.
Epilogue.
Appendix.
Bibliography.
Abstract:
"As a case study this thesis intends an analysis of Presbyterianism in relation to the American nation rather than a history of the denomination.Part I is an attempt to understand how the Presbyterians interpreted events in America and how they wished to shape the future of America. The social, political and economic views of Presbyterians are examined in their religious context. Presbyterian thought about the nation is explored under the categories of the doctrine of providence, liberty, and the vision of the millennium.
Under the influence of the moral philosophy of John Witherspoon and Samuel Stanhope Smith, the doctrine of providence became imbued with a rational understanding of natural law which made man the controlling factor of his own destiny., On a national level, it was believed that a nation could secure the blessings of providence by conforming to the dictates of natural law. As understood by the Presbyterians, this indicated a one to one ratio between national prosperity and national allegiance to Protestant Christianity.
The most logical conclusion from the doctrine of providence would have been some sort of national establishment of Protestant Christianity. As this proved impossible in the American context, the Presbyterians developed a theory of church-state relationship which called for an intimate "association between Religion and Patriotism." This concept was a coalescence of the idea of the doctrine of providence and the Presbyterian understanding of religious liberty. Since the Presbyterians understood both religious liberty and civil liberty to be concepts integral to Protestant Christianity, this American corollary to the doctrine of providence envisioned an informal establishment with Christian officials and laws conforming to the natural law.
The supreme religious symbol of the Presbyterians was the vision of the millennium. Incorporating other aspects of Presbyterian thought about the nation, the vision of the millennium portrayed a rather conservative economic, social and political society dominated by a unified "church." This coming of the millennium was believed to be immanent and intimately connected with the efforts of American Christians and the American nation. The process was understood as a gradual one in which progress would be marked by an accelerated indoctrination of all "classes" of society in the "knowledge of the Lord,"
Part II is an attempt to demonstrate in what ways and through what religious institutions the Presbyterians sought to transform their national goals into reality. The prevailing understanding of the denomination presupposed that the civil government would provide religious cohesion for the entire society. The denomination was thus conceived to be an institution primarily for the internal government of the church. When it became obvious that such was not the case in America, the Presbyterians made several largely unsuccessful attempts to change the denomination into a more aggressive instiution.
Voluntary societies, instituted for particular functions believed to have national significance, became the primary religious institutions through which Presbyterians labored to implement their national goals. The societies provided institutions for the "association between Religion and Patriotism" which was impossible either in civil government or the denominations. The societies were designed to influence those "classes" of society which were beyond the pale of organized religious life, primarily the Indians, Negroes, frontiersmen and the poor of the cities. The salvation offered by the societies was of a this-worldly collective variety based on indoctrination rather than an other-worldly individual type based on conversion.
An epilogue, based on questions arising out of the study, indicates some factors involved in a basic change in American religious life between 1826 and 1837.
Preface.
Part I. Presbyterian Perspectives on the Nation.
I. Providence.
II. Providence and Liberty: The American Corollary.
III. Millennium.
Part II. The Nation and Religious Institutions.
IV. The Denomination.
V. Voluntary Societies.
Epilogue.
Appendix.
Bibliography.
Abstract:
"As a case study this thesis intends an analysis of Presbyterianism in relation to the American nation rather than a history of the denomination.Part I is an attempt to understand how the Presbyterians interpreted events in America and how they wished to shape the future of America. The social, political and economic views of Presbyterians are examined in their religious context. Presbyterian thought about the nation is explored under the categories of the doctrine of providence, liberty, and the vision of the millennium.
Under the influence of the moral philosophy of John Witherspoon and Samuel Stanhope Smith, the doctrine of providence became imbued with a rational understanding of natural law which made man the controlling factor of his own destiny., On a national level, it was believed that a nation could secure the blessings of providence by conforming to the dictates of natural law. As understood by the Presbyterians, this indicated a one to one ratio between national prosperity and national allegiance to Protestant Christianity.
The most logical conclusion from the doctrine of providence would have been some sort of national establishment of Protestant Christianity. As this proved impossible in the American context, the Presbyterians developed a theory of church-state relationship which called for an intimate "association between Religion and Patriotism." This concept was a coalescence of the idea of the doctrine of providence and the Presbyterian understanding of religious liberty. Since the Presbyterians understood both religious liberty and civil liberty to be concepts integral to Protestant Christianity, this American corollary to the doctrine of providence envisioned an informal establishment with Christian officials and laws conforming to the natural law.
The supreme religious symbol of the Presbyterians was the vision of the millennium. Incorporating other aspects of Presbyterian thought about the nation, the vision of the millennium portrayed a rather conservative economic, social and political society dominated by a unified "church." This coming of the millennium was believed to be immanent and intimately connected with the efforts of American Christians and the American nation. The process was understood as a gradual one in which progress would be marked by an accelerated indoctrination of all "classes" of society in the "knowledge of the Lord,"
Part II is an attempt to demonstrate in what ways and through what religious institutions the Presbyterians sought to transform their national goals into reality. The prevailing understanding of the denomination presupposed that the civil government would provide religious cohesion for the entire society. The denomination was thus conceived to be an institution primarily for the internal government of the church. When it became obvious that such was not the case in America, the Presbyterians made several largely unsuccessful attempts to change the denomination into a more aggressive instiution.
Voluntary societies, instituted for particular functions believed to have national significance, became the primary religious institutions through which Presbyterians labored to implement their national goals. The societies provided institutions for the "association between Religion and Patriotism" which was impossible either in civil government or the denominations. The societies were designed to influence those "classes" of society which were beyond the pale of organized religious life, primarily the Indians, Negroes, frontiersmen and the poor of the cities. The salvation offered by the societies was of a this-worldly collective variety based on indoctrination rather than an other-worldly individual type based on conversion.
An epilogue, based on questions arising out of the study, indicates some factors involved in a basic change in American religious life between 1826 and 1837.