10/6/2016
Religion in American History: William and Mary Quarterly "Doubles"
William and
Mary Quarterly
ʺDoublesʺ
Jonathan Den Hartog
BlogMeisters
With the baseball post-season upon us, I think there's still time to work in a line to
Cara Burnidge
lead off--readers may enjoy the religious history "double" in the July issue of the
Michael Hammond
William and Mary Quarterly (paywalled, but abstracts here). Although this might
Paul Harvey (Emeritus)
seemed delayed analysis, it's still worth taking stock of.
Categories: AMERICAN
CATHOLICISM, CONCILIARISM,
DEISM, JONATHAN DEN
HARTOGʹS POSTS, RELIGION
Keeping up the theme from last month of finding religion in the era of the American
Revolution, the WMQ had two very interesting, religious history articles that deserve
notice. Further, applause is deserved for WMQ publishing two fine pieces of
Adam Park
scholarship.
Andy McKee
The first article comes from Michael Breidenbach (Ave Maria University) and is
Arlene M. SánchezWalsh
entitled "Conciliarism and the American Founding." Breidenbach reexamines
Art Remillard
AND THE AMERICAN
REVOLUTION, RELIGION IN
THE EARLY REPUBLIC
Posted by JONATHAN
0 comments
Contributors
Catholic political thought in America in the era of the American Revolution. This is
useful for consideration, since many American patriots nourished a Protestantinspired anti-Catholicism that viewed Catholicism as hostile to liberty. Yet, alongside
that rhetorical reality, actual Catholic leaders like John and Charles Carroll of
Brantley Gasaway
Catherine Osborne
Charity Carney
Maryland functioned quite well, supported the Revolution, and were accepted as full
Charles McCrary
American patriots. How might this occur?
Christopher Cantwell
Breidenbach's answer is to recover the conciliarist theory as undergirding the
Carrolls' efforts. Breidenbach reaches back into early modern European theological
debates to trace Catholic voices that questioned papal infallibility and denied the
popes had any temporal power outside of Rome. In the later 18th century, these
Elesha Coffman
Emily Clark
Janine Giordano
Jonathan den Hartog
positions were defended by English Jesuits and people like Rev. Joseph Berington at
Karen Johnson
the Jesuit college in Liege. When the Carrolls advocated for these ideas, they took a
Laura Leibman
transatlantic journey to root themselves in revolutionary America. By advocating
Lauren Turek
against the temporal power of the pope, American conciliarists defused the chief
Lincoln Mullen
suspicion held by many republicans.
In telling this story, Breidenbach sheds light on American Catholicism in the
Mark Edwards
Matthew J. Cressler
revolutionary era. He demonstrates a path for American Catholics to make their way
Michael Graziano
in an independent, Protestant-dominated America. To further that, the Carrolls also
Michael Hammond
came to advocate full religious liberty in Maryland, the better to guarantee the full
Michael Utzinger
exercise of their faith. Breidenbach sees those two points as related: that conciliarist
Monica L. Mercado
principles fully supported full religious liberty.
Finally, Breidenbach helpfully brings in yet another stream of thought informing the
American Revolution. In contrast to reductionistic accounts of the Revolution that
Monica Reed
Paul Putz
Pete Cajka
privilege one viewpoint over all others (say, Lockean liberalism), Breidenbach is
Rachel Gordan
right to point out how revolutionaries drew on multiple intellectual and even
Randall Stephens
religious streams to pull for independence. And that, it seems to me, is a helpful
Samira Mehta
reminder for our general understanding of the Revolution.
As if that weren't enough, turning one more page gives us yet another religious
history article, this time by Kirsten Fischer (University of Minnesota). Fischer's
Sarah Dees
Seth Dowland
Sonia Hazard
article is on "Vitalism in America: Elihu Palmer's Radical Religion in the Early
Republic." Fischer makes an interesting investigation into Palmer, who was regarded
as one of the chief free-thinkers ("infidels") in the early republic--he was
occasionally named as their "high priest." Palmer was thus, from one perspective, in
the same camp as Thomas Paine, Ethan Allen, and other Deists and Skeptics. Yet,
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1/20
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Religion in American History: William and Mary Quarterly "Doubles"
Fischer wants to suggest that Palmer was more radical still for his advocacy of
"Vitalism."
Vitalism argued against the personal-if-aloof god of the Deists (at least most of the
Search The Blog
time: Palmer seemed to hedge his bets). Instead, it saw a divine life-force inhabiting
every part of matter, at the atomic level. Palmer thus rejected the necessity of
traditional religion in favor of awe at the immanent universe.
Further, Palmer then preached for a significant change in human action, as his
outlook demanded respect for all living things. He took this a step farther by
believing that this vital force retained memory at the atomic level and that these vital
particles could randomly jump from one creature to another. Thus, humans should
avoid causing pain anywhere, because they might be receiving the very pain they
inflicted. Palmer claimed this was a strong reason for universal benevolence-although it's worth noting his is a benevolence far removed from the benevolence of
Jonathan Edwards or Timothy Dwight.
Fischer's contribution, it seems to me, sits alongside the expansion of interest in
other free-thinkers from such historians as Christopher Grasso, Eric Schlereth,
Amanda Porterfield, and most recently Leigh Eric Schmidt. Fischer would portray
Palmer as the most radical option, and she rightfully acknowledges that his was a
path decidedly not taken. One reason for this was the great debate and struggle for
religious leadership in the early republic. As democratic as Palmer or Paine claimed
to be, both New Divinity Calvinists and free-will Methodists seemed more appealing
to the vast body of American citizens.
In any case, cheers for Breidenbach's and Fischer's contributions, and thanks to the
WMQ for publishing some significant work in American Religious History.
0 comments:
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