Megan Dunn and Travis Lacy
Prof. Westblade
18th Century
Theology
14 February 2011
1800-1810:
Romanticism Expressed through the Second Great Awakening
Romantic idealism and limitless expansion
characterized the beginning of the 19th century. America and Europes boundaries saw
considerable growth: one through westward expansion, another through the
Napoleonic Wars. As the world
explored new physical frontiers, new movements in philosophy and theology gave
rise to a new style of literature and thought. Romanticism, although introduced in the
18th century, took root in the 19th century. In
Christianity, this movement expressed itself in a general rejection of
Calvinism and embracing of experiential Christianity. Experience became paramount to the
validity of ones conversion, and this belief characterized much of the Second
Great Awakening. The first decade
of the 19th century saw the advent of the
tent meeting, and many miniature revivals occurred across the United
States. The religious and
philosophical trends of the decade, as a whole, reflect Romantic values. While these values did not directly
cause the Second Great Awakening, they undoubtedly had a great impact on
Americas 19th century revival.
Between 1800 and 1810 in Europe, Napoleon Bonaparte
rapidly expanded his domain and dissipated the longstanding Holy Roman Empire. While he believed that religion was a
necessary institution that maintained civil society, he did not view religion
as a valid source of truth. In this
sense, he took a utilitarian approach to religion, believing that it was only
needed as far as it served societys ends (Lyons 85). He signed a Concordat in 1800, which
reconciled Church and State and allowed for freedom of worship, but the
revolution had already taken a toll on the perceived legitimacy of the Catholic
Church (Lyons 81). Despite these
destructive influences, there was a minor Catholic revival in France: signs of
personal devotion persisted in the face of the declining number of clergy and
parishes (Lyons 81). Napoleons
friendly relationship to the Church did not last long, though, because in 1805 he—quite
symbolically—crowned himself emperor and thus provoked the Catholic
authorities (Asprey 489). Pope Pius VII excommunicated him,
however, after he boldly invaded Rome in 1809 (Lyons 83). On the global scale, Napoleons rapidly
developing empire promoted the Western Romantic ideal of mans boundless
achievements.
A similar attitude of conquest and limitless
opportunities reigned in America, where numerous explorers and settlers headed
west into unchartered land. In
1803, Thomas Jefferson purchased the Louisiana Territory from Napoleon for
fifteen million dollars, opening up Americas horizons and doubling the size of
the nation (Harbert 332). The next year, Louis and Clark set out on
their famous expedition in which they discovered and documented a bevy of new
plants and creatures. America was
determined to outdo Europe in every possible way, and they seemed to be
succeeding (Morse Vol. 1, 1). Passionate visions of Americas destiny as savior
of the world were birthed during this period, and since have been called the
concept of Manifest Destiny, or Romantic Nationalism.
In the educational realm in America, the
Library of Congress was founded in 1800, classes began in the first state
university in 1801, and Noah Webster published the first dictionary of American
English in 1806, standardizing spelling across the nation (Harbert
74). In 1808, the Constitutional
law banning the importation of slaves to the United States became
effective. Enthusiasm about
emancipation grew to be a theme in the early 19th century,
particularly among Christians during the Second Great Awakening. Freedom seemed to be the cry on Americas
lips: freedom to explore the land, freedom from slavery, and freedom from
dogma. The ideals of Romanticism
fit perfectly with this cry.
Romanticism sparked at the end of the 18th
century, which allowed for its ideas to penetrate more deeply into the common
psyche by the 19th century. As a reaction to the intellectual presence
of the Enlightenment, the romantics emphasized the validity of emotion and
experience. Philosophers like Jean-Jacques Rousseau repudiated traditional concepts
like original sin, explaining that man had been corrupted by his environment and
must find unity and serenity in nature (Morse Vol. 2, 13). In contrast, the
harsh truths of Calvinism seemed out-dated and
dogmatic. Although the philosophies of German Idealism, Realism, and
Utilitarianism arose during this period, Romanticism seems to have had the most
immediate effect on literature and religion of this decade.
Romantic
literature in the latter 18th century paved the way for certain
Romantic manifestations in the early 19th century, particularly in
American religion. One of the main
tenets of the Romantics was some kind of recovery of control over the
spiritual element and the value of aesthetic experience (Berlin 50). William Wordsworths Lyrical Ballads, published in 1798,
often reflect such a sentiment: Twas partly Love,
and partly Fear, / And partly twas a bashful Art /
That I might rather feel than see / The Swelling of her Heart (Wordsworth
123). His desire to rather feel
than see love is characteristic of the period, for similar statements typify Romantic
poetry. William Blakes Songs of
Innocence and Experience, published in 1789, contrast the desirable pleasure
of experiencing beauty with the deplorable experiences of everyday life. The latter form of experience, brought
through pain, suffering, and even intellectual analysis, wrought an early
death to life (Berlin 42). While
most Romantics used their philosophy in the form of lyric poetry, such as
Wordsworth, Blake, and Coleridge, the French poet, Franois-Ren de Chateaubriand, wrote an
aesthetic defense of Christianity in 1802 entitled The Genius of
Christianity. He argued that
Christianity is valid not because of its intellectual superiority, but because
of its aesthetic contributions to arts and culture. Intellectual superiority was an
enlightenment principle, and the Romantics were eager to depart from anything
that breathed of the Enlightenment.
Such ideas were not only common among European Romantics, however,
because Romantic philosophy clearly took hold on the other side of the
Atlantic. The most visible evidence
of Romanticism in America during the early 19th Century was its
effect on Christianity, namely: the Second Great Awakening.
Towards
the end of the 18th Century, many congregational ministers in
America lamented the universal deadness and stupidity that accompanied most
churchgoers, yet signs of life arose in Gasper River, Kentucky when the
nations first tent revival took place in July, 1799
(Murray 150). By 1801, a revival
had spread across the Western frontier into the South and New England. Methodists, Baptists, and Presbyterians
alike all saw massive church growth across the nation, nearly tripling their
numbers in certain states (124).
This revival also took place on college campuses. A student at Yale recalled that there
was but one professor of religion in the Freshman class, not one in Sophomore,
only one in the Junior, and not more than ten in the Senior in 1793, yet in
1802 the Yale student body experienced a revival that saw over seventy-five of
its two hundred thirty students make professions of faith (133). A similar revival later took place at
Princeton in 1815. As the revival
spread, however, so did a longing to express Christianity through emotional
mediums.
While emotion always had its place in Puritanism
and American Christianity, the early 19th century saw emotionalism
displayed in a new, radical manner.
One Kentucky pastor remarked of a revival he witnessed in 1801, The
audience is thrown into what I call real disorder. The careless fall down, cry out, tremble
and not infrequently are affected with convulsive twitchings
(Murray 166). Certain ministers,
such as John Lyle, greatly rejected such displays of religious affection and remarked that like a worm it destroyed the beauty of a
revival and would ere long discredit the work of God (167). American Christians had long held the
understanding that Christianity should be, to some degree, felt. The new displays of twitching,
convulsing, and being slain in the Spirit took feeling to a whole new level,
however. This longing to experience
God led to the rejection of widespread, orthodox beliefs.
Just
as the Romantics sought aesthetic experience and a sort of universal transcendence
with the divine, many Christians in the Second Great Awakening saw religious
experience as the only necessary part of a Christians life. Those who believed that a new age of
the miraculous had dawned came to regard men regularly set aside to preach as
no longer necessary, Murray writes.
The people themselves, now endowed with visions, dreams, and
prophecies, could all minister to one another (Murray 169). If experience is the only prerequisite
for truth, then preachers are superfluous.
It is in doctrines such as these that Romantic philosophy shows its
affect on American Christianity.
Furthermore, the years from 1800 to 1810 witnessed widespread rejection
of the doctrines of Calvinism, believing that its rationalist theology
crushed emotional longings within the believer. Some pastors, such as Alexander
Campbell, believed that a simple approach to Christianity was best and
stripping away the accretions of theology and tradition would restore peace,
harmony, and vitality to the Christian church (175). This simple Christianity became known
as the Restoration Movement, and as the Restoration Movement grew so did the
rejection of Puritanical beliefs. Just
as Romanticism inherently rejected Enlightenment principles, the doctrines of
Calvinism bore too much resemblance to Enlightenment Rationalism to remain
valid for ministers such as Campbell.
The
longing for experience caused much controversy among ministers in the early 19th
century. While many saw loud
emotion, shouting, sobbing, leaping, falling, and swooning as the true
criteria of heartfelt reigion, ministers such as
James McGready lamented the desire to value feeling
above thinking (Murray 183). McGready writes in 1809, The greatest divine and greatest
Christian upon earth if he have a clam, dispassionate address, cannot move them
more than he could move the leviathan (189). The way to combat this over-abundant
emotionalism was solid, biblical teaching.
Emotionalism, McGready observed, gave way to
even more dangerous teachings than Armenian Theology and the value of
experience. Barton W. Stone, a
Second Great Awakening preacher, even rejected the doctrine of the Trinity. Other pastors rejected traditional forms
of worship for more modern forms.
These rejections of Calvinism, Trinitarian Theology, and traditional
worship caused many denominations to split. Presbyterians, Baptists, and Methodists
saw their once cohesive congregations split into numerous, smaller
denominations. These minority
groups included the Disciples of Christ, Shakers, Seventh-Day Adventists,
Churches of Christ, and the Cumberland Presbyterians (175).
As a whole, the desire to feel Christianity
proved to be a sort of paradox: there was undoubtedly a revival happening in
the 1800s, yet many considered this revival to bring more death than life to
American Christianity. It is
important to note, however, that the longing for emotion did not characterize
every American church in this time period.
Experience characterized the majority of these churches going through a
revival, yet many pastors held the belief that the congregation was only as
emotional as the pastor. Pastors
such as John Lyle were reported to preach with a passionate, joyous solemnity
that maintained control over his congregation. People would weep, bemoan their sin, or
sing in loud exultations during worship, yet the dramatic convulsions, faintings, and twitchings never
occurred (168). As a whole,
however, the more radical displays of emotion characterized churches in the
early 19th century revival.
Most
of the events in the Second Great Awakening took place after 1820, yet the
ideas and philosophies that characterized it took hold in the first part of the
19th century. The Second
Great Awakenings beginnings in the early 19th century saw a
departure from traditional Christianity and acceptance of newer, more
experiential forms. Clearly, many
of the ideals of Romanticism were displayed in this revival, yet that does not
mean the Second Great Awakening was not legitimate. Certainly, the Spirit can move in
marvelous ways. It must be noted
however, that European Romanticism heavily emphasized the value of aesthetic
experience, and when that philosophy reached the continent it must have had
some effect on the Americans, as well.
This effect was seen in the Second Great Awakening, when people began to
value religious experience above all else.
The core beliefs of Romanticism also rejected total depravity, elevating
man as a limitless being. This
was consistent with the idea that it was mans destiny to push westward and
enjoy greater freedom. Similarly,
the ideals proposed in the Second Great Awakening embraced a more free,
limitless Christianity that was not fenced in with religious dogma and
tradition. Romantic philosophy
clearly had a great impact on the events of the decade from 1800-1810 and
largely affected the trajectory of American Christianity.
Works
Cited
Apsrey, Robert. The Rise of
Napoleon Bonaparte. New York: Basic Books, 2000.
Harbert, Earl N., Ed. Henry Adams:
History of the United States of America during the Administrations of Thomas
Jefferson. New York: Literary Classics of the United States: 1986.
Lyons, Martyn. Napoleon
Bonaparte and the Legacy of the French Revolution. New York: St. Martins
Press: 1994.
Morse,
David. American Romanticism Vol. 1: From
Cooper to Hawthorne. Totowa, NJ: Barnes and Noble Books: 1987.
Morse,
David. American Romanticism Vol. 2: From
Melville to James. Totowa, NJ: Barnes and Noble Books: 1987.
Berlin,
Isaiah. The Roots of Romanticism. Princeton: Princeton University Press,
1999. Print.
Wordsworth,
William, and Samuel T. Coleridge. Lyrical Ballads. N.p.:
n.p., 1798. Print.
Murray, Iain H. Revival and
Revivalism: The Making and Marring of American Evangelicalism 1750-1858. N.p.: The Banner of Truth Trust, 1994. Print.