The role of religion in the early republic has received a fair amount of attention in the recent decades. And though there are competing narratives concerning how ministers and denominations took advantage of the post-revolutionary era—the “Hatchites” arguing that they embraced the democratization and empowered the common man, while the “Butlerites” and “Porterfieldites” emphasizing how leaders capitalized on the fear of a chaotic society—there has been a general point of agreement: religion and politics now took place within a secularized sphere. Expectations of democratic governance led religionists to frame their arguments in a way to match the new republican age. Politics drove religious belief and practice, and not the other way around. Continue reading →
“I’ve learned so much about how historians talk to the general public … If you tell a good story you can get people to hang in and keep listening.” ~ Dr. Margaret Bendroth, Executive Director of the Congregational Library & Archives.
For today’s “Where Historians Work: The View from Early America,” Katy chats with Dr. Margaret Bendroth, the Executive Director of the Congregational Library & Archives in Boston, Massachusetts. They discuss the importance of story telling and having an “entrepreneurial” frame of mind, when it comes to a vibrant career in history.
The relationship between Christianity and the American founding is a topic of obvious contemporary political relevance in the United States. It is also a field in which historians during the last few years have labored with great energy. In Pulpit and Nation: Clergymen and the Politics of Revolutionary America, Spencer McBride adds to that labor with a book that is—at first glance—less politically charged than some other contributions have been. Yet Pulpit and Nation advances what may be a subversive claim. Continue reading →
In The Many Captivities of Esther Wheelwright, Little chronicles the life of a New England girl, Esther Wheelwright, who was captured by the Wabanakis in 1703 when she was seven years old. After living with the Wabenakis for several years, Wheelwright entered an Ursuline convent in Quebec at age twelve. She lived the remainder of her life there, voluntarily becoming a nun and taking on several leadership positions in the convent, including that of Mother Superior, during old age. Continue reading →
Kate Carté Engel is an associate professor of history at Southern Methodist University. She is the author of Religion and Profit: Moravians in Early America (Philadelphia: University of Pennsylvania Press, 2009), and she is currently writing a history of international protestantism and the American Revolution.
On May 17, 1773, an advertisement appeared in the Massachusetts Gazette for a new book by English dissenting minister Micaiah Towgood (misidentified in the advertisement as Michael Twogood). The ad is interesting because it is one of only 67 items in that come up in a search of Readex’s American Historical Newspapers database for the period between 1764 and 1789 containing a particular trifecta of terms: “Jesus Christ,” “liberty”, and (to get both religion and cognates like religious and religiously) “religio*”.
Yesterday, Tom Cutterham kicked off our week-long roundtable on the Origins of the American Revolution with a discussion of Nick Bunker’s recent book, An Empire on the Edge. Today, we continue with a discussion of religion and the American Revolution.
George Whitefield Preaching in Philadelphia
In 1781, as the American Revolution raged, a Connecticut magazine reported that a spectral George Whitefield (1714-1770) had appeared over a regiment of British troops, including Benedict Arnold. So frightened were these British regulars, the magazine claimed, that they burned their British finery. Those familiar with the consumer politics of the Revolutionary period will recognize the political statement implicit in the burning of British goods. With refinement, British clothing, textiles, and other goods had become attractive to well-heeled colonists, who emulated the latest London fashions. As T.H. Breen and others have noted, the wearing of British fashions became problematic during the Revolution. Textiles and other factories began to crop up in the northeast, the start of an American industry.