Lacy Saunders
REL 319
Dr. Westblade
20 February 2023
A
Historic Overview from 1720 to 1740
The 1720s began in a rough way for nearly
the entire western world. Britain faced
a large financial crisis in what was called the “South Sea Bubble.” The South Sea Company grew significantly
through its slave trade and by the “Bubble Act” became a monopoly as the main
trade route for Britain. However, while
there was great rise with the investments, the end of 1720 led to a drop in its
value. It peaked its values at nearly
1,000 pounds in June of 1720, but dropped to 125 pounds in December 1720. This drop in shares ruined many investors,
including those tied to the government and its debt. In response, the House of Commons identified
three ministers within power that may have played a part in corruption of the
company. In the time of accusation and
confusion, Robert Walpole brought some peace to the situation by removing certain
individuals accused of corruption while putting confidence in the prominent
members of the Whig party. Through this
use of political maneuvering in this financial crisis, Walpole rose in power
and became the first Prime Minister of Parliament.
The turn into the new decade was not a
peaceful one for the colonists either. The
1720s began with a rough start in the form of conflicts with Native American
tribes in the northern colonies in America.
The issue was twofold: one concerned the legitimacy of land and the
other the influence of religion. Tension
between colonists and natives rose concerning the legitimate ownership of land,
and this disagreement led to battles.
However, a sympathetic influence among the Abenaki was a French Jesuit
missionary called Sebastien Rale.
Colonists were aware of the French persecution of the Protestant church,
and thus their anger burned against the French Jesuit. This led to a long conflict against the group
of natives, lasting from late 1723 and ended in 1725. It is now known as Father Rales’ war. These conflicts led to Fort Dummer being
built to the east of New York and became one of the first settlement of the
future colony and state of Vermont.
The most prominent paper for the colonies
of New England was the Boston Newsletter.
With the editors of the paper being heavily religious, they kept a
continuous thought of a “world war” between the Protest and Catholic faith,
encouraging those of New England to hold firmly to their faith. Many of the foreign stories of persecution of
the Protestants led to the colonists identifying with their struggle and
stoking their anger against the Catholic church. For example, there was a clear dislike of
Protestants in eastern Europe, and this tension was reported to the
colonists. This tension intensified in
late 1724 when Protestants were executed by Jesuits by the Polish supreme
court, now known as “The Tumult of Thorns.”
This event was given in great detail throughout 1725 to the colonists and
continued to strengthen their foundation in Protestantism and against the
Catholic church.
The prominent works of literature and art
were remarkably scathing against the government and harsh treatment against the
lower class. These stories would soften the
harsh criticism and political commentary with a satirical tone. For example, Jonathan Swift would publishes
two works of satire: Gulliver’s Travels in 1726 and A Modest Proposal
in 1729. Both of these criticize social
norms and try to elevate the importance of human liberty. In a similar air, “The Beggar’s Opera” by
John Gay was first performed in 1728. It
similarly was a satirical story, commenting on the corruption seen in society. Some colonists showed this skepticism against
the nature of the government in England, especially concerning the failure of
the South Sea Company. Georgia was
shaped by its commercial and economic use, but its founders were struck by the
conflict between self-service and the public good (not to mention many of them
were directly affected as investors of the South Sea Company). When it was founded as a colony in 1732,
their founders constructed a political structure to avoid the financial
corruption of the South Sea Bubble incident.
In 1731, Benjamin Franklin – along with his
friends from a reading club called Junto – created the Library Company of
Philadelphia. The founders believed that
reading would lead to conversations among the men of the colonies which would
result into a stronger community with brighter minds and social
understanding. For this reason, they
created a loaning system in which a reader must put in a deposit to take a
book, and once he returns he may receive his money back. Through this structure and their collection
of books gathered by Junto, the Library Company of Philadelphia became the
first successful circulating library system in the British Colonies.
In the face of wars – both from Europe and
on their homeland – and the anxiety against the Roman Catholic church, the
religious culture of the colonies was identified as a light on the hill for the
near end of the world. At the turn of
the 1730s, the necessity to repent and turn to Christ was emphasized by many
New England preachers, such as Benjamin Colman, Joseph Sewall, and Jonathan
Edwards. Edwards was the first to
experience revival amongst his church in Northampton in 1734. Word spread among the other preachers and
they were hopeful of this spiritual spark in the congregation.
This revival continued and grew with the
help of religious and passionate leaders.
Both John and Charles Wesley came to Georgia in late 1735 for ministry
work. Neither considered their work
fruitful with Charles returning to England in the summer of 1736 and John until
1737. Nevertheless, their time and
teaching in the colonies visit introduced the colonists to their ideas of
salvation and paved the way for Methodism in the colonies. At that time George Whitefield gained the
reputation of a great preacher in England.
Both of the Wesleys encouraged him to travel to the colonies, believing
he may be fit as a missionary to the church. Whitefield came to Georgia in late 1737, and
quickly gained the approval of the community there. From the news of his work in the colony, he
soon began his traveling across the colonies to give sermons to all the places
he visited. His emphatic and moving
sermons attracted many of the colonists and his renown grew as he spent more
time preaching. This movement towards
this religious call is now known as the Great Awakening which would go into the
1740s.
Works Used
Auman,
Karen. “Give Their Service for Nothing”: Bubbles, Corruption, and their Effect
on the Founding of Virginia,” in Eighteenth-Century Studies. Vol. 54
iss. 1 (Fall 2020): 101-119.
Kidd,
Thomas S. ““The Devil and Father Ralle”:
The narration of Father Ralle’s War in provincial Massachusetts.” Historical
Journal of Massachusetts, vol. 30 iss. 2 (Summer 2002): 159.
““Let
hell and Rome do their worst”: World news, anti-Catholicism, and international
Protestantism in the early-eighteenth century Boston.” The New England
Quarterly. Vol. 76 iss. 2 (June 2003): 265-290.
“The Dawning of that Sabbath of Rest Promised to the People of
God: Eschatology and Identity,” in The Protestant Interest: New England
after Puritanism. (New Haven: Yale University Press): 2004
Mahaffey,
Jerome Dean. “Launching the Ministry,” in The Accidental Revolution: George
Whitefield and the Accidental Revolution, 15-28. Dallas, TX, Baylor
University Press, 2011.
Noll,
Mark A. “Revival, 1734-1738,” in The Rise of Evangelicalism: The Age of
Edwards, Whitefield and the Wesleys, 76-100. Downers Grove, IL,
InterVarsity Press, 2003.