Calvinism in American History

Calvinism in American History

Calvinistic faith flourished in early America. The Pilgrims, under the leadership of Governor William Bradford (1590–1657), planted it in New England in November of 1620. Only ten years later, roughly one thousand Puritans, led by John Winthrop (1588–1649), set sail for Massachusetts Bay. Particular Baptists removed it to Virginia, Massachusetts, and Providence, Rhode Island. George Fox's (1624–1691) Quakers, whom the church historian Sydney Ahlstrom characterized as the "most important and enduring manifestation of Puritan radicalism in either England or America" (p. 176), brought it to Rhode Island and Pennsylvania. The Dutch Reformed transferred their "predominately Puritan" ethic (p. 253) to New York, New Jersey, and Maryland. The Scotch and Scotch-Irish Presbyterians introduced their faith to the Carolinas and parts of Georgia. By 1730 Puritan Calvinism represented a firmly established theology in the soon-to-be United States. Its ideological and rhetorical legacy for American culture and literature proved both profound and multifaceted.

When we come to study the influence of Calvinism as a political force in the history of the United States we come to one of the brightest pages of all Calvinistic history. Calvinism came to America in the Mayflower, and Bancroft, the greatest of American historians, pronounces the Pilgrim Fathers 'Calvinists in their faith according to the straightest system.'1 John Endicott, the first governor of the Massachusetts Bay Colony; John Winthrop, the second governor of that Colony; Thomas Hooker, the founder of Connecticut; John Davenport, the founder of the New Haven Colony; and Roger Williams, the founder of the Rhode Island Colony, were all Calvinists. William Penn was a disciple of the Huguenots. It is estimated that of the 3,000,000 Americans at the time of the American Revolution, 900,000 were of Scotch or Scotch-Irish origin, 600,000 were Puritan English, and 400,000 were German or Dutch Reformed. In addition to this the Episcopalians had a Calvinistic confession in their Thirty-nine Articles; and many French Huguenots also had come to this western world. Thus we see that about two-thirds of the colonial population had been trained in the school of Calvin. Never in the world's history had a nation been founded by such people as these. Furthermore these people came to America not primarily for commercial gain or advantage, but because of deep religious convictions.

With this background we shall not be surprised to find that the Presbyterians took a very prominent part in the American Revolution. Our own historian Bancroft says: 'The Revolution of 1776, so far as it was affected by religion, was a Presbyterian measure. It was the natural outgrowth of the principles which the Presbyterianism of the Old World planted in her sons, the English Puritans, the Scotch Covenanters, the French Huguenots, the Dutch Calvinists, and the Presbyterians of Ulster.' So intense, universal, and aggressive were the Presbyterians in their zeal for liberty that the war was spoken of in England as 'The Presbyterian Rebellion.' An ardent colonial supporter of King George III wrote home: 'I fix all the blame for these extraordinary proceedings upon the Presbyterians. They have been the chief and principal instruments in all these flaming measures. They always do and ever will act against government from that restless and turbulent anti-monarchial spirit which has always distinguished them everywhere.'2 When the news of 'these extraordinary proceedings' reached England, Prime Minister Horace Walpole said in Parliament, 'Cousin America has run off with a Presbyterian parson' (John Witherspoon, president of Princeton, signer of Declaration of Independence).

History is eloquent in declaring that American democracy was born of Christianity and that that Christianity was Calvinism. The great Revolutionary conflict which resulted in the formation of the American nation, was carried out mainly by Calvinists, many of whom had been trained in the rigidly Presbyterian College at Princeton, and this nation is their gift to all liberty loving people.

Says Motley: 'In England the seeds of liberty, wrapped up in Calvinism and hoarded through many trying years, were at last destined to float over land and sea, and to bear the largest harvests of temperate freedom for great commonwealths that were still unborn. 'The Calvinists founded the commonwealths of England, of Holland, and America.' And again, 'To Calvinists more than to any other class of men, the political liberties of England, Holland and America are due.'

The testimony of another famous historian, the Frenchman Taine, who himself held no religious faith, is worthy of consideration. Concerning the Calvinists he said: 'These men are the true heroes of England. They founded England, in spite of the corruption of the Stuarts, by the exercise of duty, by the practice of justice, by obstinate toil, by vindication of right, by resistance to oppression, by the conquest of liberty, by the repression of vice. They founded Scotland; they founded the United States; at this day they are, by their descendants, founding Australia and colonizing the world.'

In his book, 'The Creed of Presbyterians,' E. W. Smith asks concerning the American colonists, 'Where learned they those immortal principles of the rights of man, of human liberty, equality and self-government, on which they based their Republic, and which form today the distinctive glory of our American civilization ? In the school of Calvin they learned them. There the modern world learned them. So history teaches,' (p. 121).

'If the average American citizen were asked, who was the founder of America, the true author of our great Republic, he might be puzzled to answer. We can imagine his amazement at hearing the answer given to this question by the famous German historian, Ranke, one of the profoundest scholars of modern times. Says Ranke, 'John Calvin was the virtual founder of America.''

D'Aubigne, whose history of the Reformation is a classic, writes: 'Calvin was the founder of the greatest of republics. The Pilgrims who left their country in the reign of James I, and landing on the barren soil of New England, founded populous and mighty colonies, were his sons, his direct and legitimate sons; and that American nation which we have seen growing so rapidly boasts as its father the humble Reformer on the shore of Lake Leman.'

Dr. E. W. Smith says, 'These revolutionary principles of republican liberty and self-government, taught and embodied in the system of Calvin, were brought to America, and in this new land where they have borne so mighty a harvest were planted, by whose hands? — the hands of the Calvinists. The vital relation of Calvin and Calvinism to the founding of the free institutions of America, however strange in some ears the statement of Ranke may have sounded, is recognized and affirmed by historians of all lands and creeds.'

All this has been thoroughly understood and candidly acknowledged by such penetrating and philosophic historians as Bancroft, who far though he was from being Calvinistic in his own personal convictions, simply calls Calvin 'the father of America,' and adds: 'He who will not honor the memory and respect the influence of Calvin knows but little of the origin of American liberty.'

When we remember that two-thirds of the population at the time of the Revolution had been trained in the school of Calvin, and when we remember how unitedly and enthusiastically the Calvinists labored for the cause of independence, we readily see how true are the above testimonies.

There were practically no Methodists in America at the time of the Revolution; and, in fact, the Methodist Church was not officially organized as such in England until the year 1784, which was three years after the American Revolution closed. John Wesley, great and good man though he was, was a Tory and a believer in political non-resistance. He wrote against the American 'rebellion,' but accepted the providential result. McFetridge tells us: 'The Methodists had hardly a foothold in the colonies when the war began. In 1773 they claimed about one hundred and sixty members. Their ministers were almost all, if not all, from England, and were staunch supporters of the Crown against American Independence. Hence, when the war broke out they were compelled to fly from the country. Their political views were naturally in accord with those of their great leader, John Wesley, who wielded all the power of his eloquence and influence against the independence of the colonies. (Bancroft, Hist. U.S., Vol. VII, p. 261.) He did not foresee that independent America was to be the field on which his noble Church was to reap her largest harvests, and that in that Declaration which he so earnestly opposed lay the security of the liberties of his followers.'

In England and America the great struggles for civil and religious liberty were nursed in Calvinism, inspired by Calvinism, and carried out largely by men who were Calvinists. And because the majority of historians have never made a serious study of Calvinism they have never been able to give us a truthful and complete account of what it has done in these countries. Only the light of historical investigation is needed to show us how our forefathers believed in it and were controlled by it. We live in a day when the services of the Calvinists in the founding of this country have been largely forgotten, and one can hardly treat of this subject without appearing to be a mere eulogizer of Calvinism. We may well do honor to that Creed which has borne such sweet fruits and to which America owes so much.

The interesting thing about Calvinism is that Calvinists would never deny free will, neither did Calvin. However, they will redefine what one means by "free will."