Revival, Regeneration, and Reform: Samuel Miller and 19th Century Evangelicalism

               

In Reverend Samuel Miller’s sermon, The Earth Filled with the Glory of the Lord, hopeful goals of global mission work and worldwide redemption are interwoven with themes American millennialism, political progress, and cultural reform.  Written and preached in 1835, Miller’s message to the American Board of Commissioners for Foreign Missions undoubtedly resounded with the members present.  From the pulpit, Miller uniquely blended Christian evangelicalism with national activism, a perfect representation of mid-19^th century spiritualism.  Characteristic of many Protestant leaders at the time, he zealously invoked his listeners to not only pray for the “spreading of the holy, life-giving religion of Jesus Christ” and “world conversion,” but practically engage their warped and backslidden culture.  The full consummation of Christ’s glory, Miller states, will only be manifest when both revival in personal souls and reform in the public square transpire.  Specifically, temperance, the “ceasing of wars,” abolition of tyranny, “extended commerce,” and the purging of “sectarian feuds” are all evidenced by Miller as sure signs that our nation would be progressing towards the goal of “evangelizing the whole world.”[1]  Interestingly, all of these external “measurements” Miller cited are distinctly political in nature, coupling the civic and the sacred in an effort to achieve the end goal of “the whole earth being filled with (God’s) glory.”[2] 

(American Board of Commissioners for Foreign Missions)

                Paralleling Miller’s sermon, many other evangelicals of the 1800s used religious revival to initiate and catalyze reform movements as a conduit to arriving in the post-millennial age.  Charles Finney, Jedediah Burchard, and Lyman Beecher all sought to stir and excite individual conviction with a greater aim of collective purity and moral perfection.  In one of Beecher’s “Six Sermons on Intemperance,” he presents the negative spiritual and social ramifications accompanying this “mischievous” evil.[3]  Dramatically, he states that “of all the ways to hell…that of the intemperate is the most dreary and terrific.”[4]  Not only was intemperance a personal sin and “moral agony which convulse the soul…,” but further a public, political, and economic matter as “an inventory of national loss…that defeats the energies of commerce…cuts the sinews of industry…(and) produces a class of worthless consumers.”[5] 

"The Demons of Alcohol"

             

                Like many of the “heroes of the faith” in Scripture, Miller explains that although they are called to diligently plant seeds of repentance, redemption, and reform, the desired harvest of worldwide evangelism and widespread reform might never come to fruition in their age.  Throughout the “hall of faith” in Hebrews 11, the author affirms this principle by referencing Noah, Abraham, and Sarah who, being obedient to God, lived lives characterized by ardent faith, present obedience, and humble trust.  Hebrews 11:13 says that “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from afar…”[6]  Likewise Miller, Finney, and Beecher were never “permitted to witness…the complete development of "the latter day glory."[7]   Living today amongst unregenerate people in a corrupt society, we too can join with these men, “rejoicing in the assurance that it will come in due time.”[8]

Works Cited

Miller, Samuel. The Earth Filled with the Glory of the Lord. Baltimore: American Board of Commissioners for Foreign Missions, 1835.

Beecher, Lyman. Six Sermons on Intemperance. Boston: T.R. Marvin, 1828.

---

[1] Samuel Miller, The Earth Filled with the Glory of the Lord, Baltimore: American Board of Commissioners for Foreign Missions, 1835, par 6.

[2] Ibid.

[3] Lyman Beecher, “Six Sermons on Intemperance,” 1828, par 5.

[4] Ibid.

[5] Ibid., par 8.

[6] Hebrews 11:13

[7] Miller, The Earth Filled with the Glory of the Lord, par 25.

[8] Ibid. 

The Fusion of Savage and Civilization: Davy Crockett, the Rural Representative

           

            In her article entitled, “Savage, Sinner, and Saved: Davy Crockett, Camp Meetings, and the Wild Frontier,” Catherine L. Albanese articulates numerous principles regarding the nature of folk tales, American myth, and themes of the 19^th century.  Using the life and legacy of Davy Crockett as her primary example, the author explains how the symbol of the “frontier” was cultivated and expressed.  The almanacs published throughout this time created a fictional “Crockett” that personified contemporary ideas of western life and Manifest Destiny.  As the “popular protagonist,” Crockett was depicted as a grotesque, rural, and violent man.[1]  From wrangling panthers and chasing hyenas to swallowing thunderbolts and capturing the sunrise in his pocket, the colorful tales presented a message and conveyed a strong sense of “natural mastery” and “control-gone-out-of-control.”[2]  Interestingly, Albanese shows how in all of these wild and outlandish encounters, the plot line in Crockett’s stories always pointed back to a distinctly political motif.  Although these “fabulous” images markedly contrast with the “historic” Davy Crockett, the printed pieces articulated a peculiar “fusion of savage and civilization” that, indeed, permeated and characterized the real-life Tennessean.[3] 

Davy Crockett Comic Almanac Covers

         

Jackson Assassination Attempt- 1835

   The best expression of this dual nature was Crockett’s heroic intervention during the assassination attempt of Andrew Jackson.  As the President was exiting the Capitol, a crazed, passionate, and delusional man, Richard Lawrence, attempted to shoot Jackson (although his gun, miraculously, misfired twice).[4]  In the midst of the commotion and chaos, Congressman Crockett immediately stepped in and wrestled Lawrence to the ground, disarming and detaining him in the process.[5]  In this heroic gesture to protect the President, Crockett simultaneously demonstrated his savage, “rough and tough” instincts and his commitment to the civic sphere, just as the almanacs so dramatically picture.  It seems as though the training Crockett received during his time as a fearless backwoodsman coupled with his devotion to upholding foundational American principles perfectly combined and enabled him to serve his country well in Washington D.C.  Vehemently fighting both for and against the Jackson party line at times, Crockett’s tireless efforts and aggressive debates stemmed from his rural upbringing and willingness to combat any opposition that came his way, whether lion or legislation!  Like Psalm 144:1 states, Crockett, in both the natural and political frontier, could earnestly proclaim “Praise be the Lord my Rock, who trains my hands for war and my fingers for battle!”

Word Count: 388

Works Cited

Albanese, Catherine. “Savage, Sinner, and Saved: Davy Crockett, Camp Meetings and the Wild Frontier.” American Quarterly 33:5 (1981): 482-501. http://www.jstor.org/stable/2712799 (accessed October 30, 2013).

 

Oliver, Willard M. Killing the President: Assassinations, Attempts, and Rumored Attempts on U.S. Commanders-in-Chief. Santa Barbara: Praeger, 2010.

Tucker, Edward L. “The Attempted Assassination of President Jackson: A Letter by Richard Henry Wilde.” The Georgia Historical Quarterly 58 (1974): 193-199. http://www.jstor.org/stable/40579637 (accessed October 31, 2013).

---

[1] Catherine Albanese, “Savage, Sinner, and Saved: Davy Crockett, Camp Meetings and the Wild Frontier,” American Quarterly 33:5 (1981) http://www.jstor.org/stable/2712799, 485.

[2] Ibid., 486.

[3] Ibid., 488.

[4] Willard M. Oliver, Killing the President: Assassinations, Attempts, and Rumored Attempts on U.S. Commanders-in-Chief, Santa Barbara: Praeger, 2010.

[5] Edward L. Tucker, “The Attempted Assassination of President Jackson: A Letter by Richard Henry Wilde,” The Georgia Historical Quarterly 58 (1974) http://www.jstor.org/stable/40579637 (accessed October 31, 2013), 193.

The Eaton Affair

Emily Donelson

Floride Calhoun

             Kristen Wood, the author of “One Woman So Dangerous to Public Morals,” recounts the political uproar surrounding Margaret Eaton’s personal life and documents her impact upon Washington society.  Eaton, the wife of Jackson's Secretary of War, faced rejection due to her reputation as a women of questionable character. While some accepted her into the political inner-circle (for a variety of reasons), others vehemently disapproved of her lifestyle and were determined to “shun the Eaton Woman.”[1]  The wives of the prominent men in Washington saw Eaton’s “malignant” actions as an extremely serious matter with the potential of degrading their own reputations, “corrupting the country’s leaders,” and negatively influencing national political perceptions.[2]  Despite being a “cabinet lady” herself, Eaton was seen by the Washington ladies as an immoral woman to be avoided at all costs.  Floride Calhoun and Emily Donelson, women with close ties to the White House at the time, led the charge in upholding the idea that the morality of women could truly influence the reputation and divert the course of their beloved nation.  Pursuing this end, they were determined that Eaton should be excluded from the Washington social and political scene and live as a “stranger in the capital.”[3]    

Margaret Eaton

               But why was such a dramatic reaction triggered by so private a matter? Prizing virtue, prudence, and etiquette, the wives collectively argued that they had an important and influential role to play and that their actions, good or bad, had the potential to “influence the destiny of nations.”[4]  As the “personification of purity,” the ladies resolved that the “slightest contact with the sinful woman” would have manifold negative repercussions.[5]  Although it may be argued that their exclusion of Eaton was improper, disrespectful, and an overreaction, the determination and resolve of the Washington ladies proves that this was a pivotal issue with deep roots.    

The Washington Wives

John Adams

                Looking back to the writings of our founders, it becomes clear that the Washington ladies were neither irrational nor overly zealous, but were articulating an age-old principle.  Indeed, there is a long-standing tradition that emphasizes the vital role female morality plays within a nation.  John Adams, in his Autobiography, explained this idea.  He stated that “the manners of women are the surest criterion by which to determine whether a Republican government is practicable in a nation or not.”[6]  Adams went on to warn America of the danger that is imminent if this truth is not observed.  Recalling the downfall of ancient societies, he marked that “the Jews, the Greeks, (and) the Romans…all lost their public spirit, their Republican principles,…and their Republican forms of government when they lost the modesty and domestic virtues of their women.”[7]  While personal animosities and “insider politicking” may have been woven throughout the Eaton Affair as Wood describes, a close reading of Adams’ 18^th century writings legitimizes the Washington wives’ unwavering stance. 

---

[1] Kristen Wood, “One Woman so Dangerous to Public Morals": Gender and Power in the Eaton Affair,” Journal of the Early Republic 17: 2 (1997), http://www.jstor.org/stable/3124447 (accessed September 25, 2013).

249.

[2] Ibid., 250.

[3] Ibid., 253.

[4] Ibid., 250.

[5] Ibid., 253.

[6] John Eidsmoe, Christianity and the Constitution: The Faith of Our Founding Fathers. Grand Rapids, MI: Baker Publishing Group, 1995: 272.

[7] Ibid. 

A Purposeful Past: Amos Kendall and 19th Century American Political Culture

                Donald Cole, the author of “A Yankee in Kentucky: The Early Years of Amos Kendall,” recounts the background and numerous influences that shaped this dynamic and diligent supporter of Andrew Jackson.  Cole traces the personal choices, public ventures, and private dealings that directed and developed Amos Kendall.  Just as David of the Old Testament was prepared as a boy to fight Goliath by warding off his sheep’s predators, Kendall’s youth providentially prepared him to combat opposing political forces.  With a family devoted to Congregational theology and the pursuit of educational excellence, Kendall quickly found himself developing strong religious convictions, an intense love of learning, and practical writing and interpersonal skills during his days at Dartmouth.[1]  These early experiences equipped him to “hold his own” in his future world of “rough-and tumble” politics.[2] 

(A sketch of Dartmouth College in the early 19th century)

                George Washington’s time surveying properties and fighting in the French and Indian War as a young man provided experience that enabled him, as Commander-in-Chief of the Continental Army, to maneuver his troops in Revolutionary battles.  Similarly, Kendall’s time in Kentucky prepared him to navigate forthcoming political battles.  His land speculation dealings in Lexington, gubernatorial campaign work in Frankfurt, and writings on bank protocol during the Panic of 1819 bolstered a strong preference toward “hard money,” the physical removal of Indians, and partisan networks.[3]  These ideas would later perfectly coincide with Jackson’s policies.

                Like the Lincoln family’s trek westward dramatically altered Abraham’s life and legacy, so Kendall’s journey south to Kentucky and the personal choices made there dramatically shaped his stance on many issues that would later parallel Jackson’s views.  For example, moving to Georgetown led Kendall to the newspaper industry as the editor of the Minerva and cultivated insight regarding the possibility of partnering with the post office to spread propaganda, a profitable tactic for future campaign work.[4]  Likewise, the proximity to, and friendship with, the Clay family introduced him to southern political principles and protocol.  Cole rightfully notes how these personal choices of employment and affiliations helped to prepare Kendall for political life and a partnership with Jackson. 

                           

             

             A myriad of biblical principles can be extracted and applied from Kendall’s life story.  The power of family and educational influences cannot go unnoticed when recalling his early years.  Proverbs 27:17, 1 Corinthians 15:33, and Proverbs 13:20 speak of wise counsel and its inevitable effect on one’s life.  Kendall’s childhood and young adult years as a bachelor solidified his beliefs.  Echoing this idea, Ecclesiastes 12:1 beseeches one to "Remember also your Creator in the days of your youth..."  Finally, the theme of providence is woven throughout the tapestry of Kendall’s life.  From his schooling in New Hampshire to his stock-holdings in Kentucky to his work in the print industry, the superintending hand of God was guiding Kendall for the purposeful, yet discreet role he would one day play in the shadow of Jackson.  For Kendall, like all of us, the Lord’s “sovereignty ruled over all.”[6]  Indeed, Amos Kendall’s story is a reminder that purpose abounds within even the smallest detail of one’s life!

Works Cited

Barton, David. The Bulletproof George Washington. Aledo: Wallbuilders, 1990.

Cole, Donald B. "A Yankee in Kentucky: The Early Years of Amos Kendall, 1789-1828."

Proceedings of the Massachusetts Historical Society 109 (1997): 24-36. 

---

[1] Donald B. Cole, “A Yankee in Kentucky: The Early Years of Amos Kendall, 1789-1828,” Proceedings of the Massachusetts Historical Society 109 (1997): 25.

[2] Ibid., 27.

[3] Ibid., 30, 31, 34.

[4] Ibid, 31.

[5] Ibid., 34.

[6] Psalm 103: 19

Where Heritage and Hope Converge: John Quincy Adams' Independence Day Texts

              Equally astonishing to their contemporaries and readers today, Thomas Jefferson and John Adams both passed away on July 4^th, 1826, the 50^th celebration of our nation’s independence.  Soon after, John Quincy Adams issued an Executive Order observing their deaths.  Infused with religious parallels and grounded in Puritan principles, Adams looked back on their legacies while prophesying an abundant vision for the future.

            Adams began by proclaiming the sovereignty of God and noted that it was nothing less than an act of “Divine Providence” that these great men died on the anniversary of one their greatest achievements.  Dismissing any possibility of coincidence, Adams asserted that their simultaneous departure was “Heaven” directed.  The fact that these men’s lives, dedicated to the cause of liberty, ended in such a manner must, noted Adams, support the notion that their ideas, policies, and beloved new nation were, and forever will be, blessed by the Lord! 

            Adams’ message strikingly mirrored the charge in Leviticus 25:10-11 to “consecrate the fiftieth year and…proclaim liberty throughout the land.”  Trained with The New England Primer, a Puritan educational text, and raised within a congregational church, it comes as no surprise to see Adams employing phrasing such as “prophetic” and “jubilee.”  His Puritan postmillennial ideology also surfaced in his approach to the idea of “Manifest Destiny” and the optimistic nationalistic thought implied within his text (Eidsmoe, 32).

          

          Eleven years later, in an Independence Day oration to the people of Newburyport, Massachusetts, John Quincy Adams once again wove a spiritual thread throughout the fabric of his address.  Themes of heritage, hopefulness, and national strength were embodied in the message.  Adams affirmed the inseparable bond between the birth of the nation and the birth of the Savior.  It is Christ’s precepts and truths that acted as the “cornerstone” during America’s foundational period, Adams recalled.  Harkening back to 1776, he continued by reflecting on the Declaration of Independence.  Choosing the word “manifesto,” Adams communicated that this document not only dissolved our ties to the Crown, but served as a platform for propagating ideals of freedom to the world!  Briefly commenting on the Revolution, he spoke of war being like a fiery furnace for the new nation, purifying and developing their resolve through pain and hardship. 

            Both in the spheres of governance and battle, Adams saw God on the side of the fledgling nation.  He alluded to the idea that Americans are a “chosen people” using Old Testament passages and challenged his audience to evaluate their state against “the glories of a generation past away.”  Adams talked of an unbreakable link between God and the nation’s “missional” identity as both a recipient and propagator of His blessings.  This is a radical departure from modern thinking, saturated in the principle of separation of church and state.  It is vital, as Adams exhorted, to “cast your eyes backwards.”  May we, each Independence Day, recall the intervention of God and the biblical principles enshrined within our founding documents!

Works Cited

Eidsmoe, John.  Christianity and the Constitution: The Faith of Our Founding Fathers. Grand Rapids, MI: Baker Publishing Group, 1995.