-Caveat Lector-
Ric Carter <[EMAIL PROTECTED]> wrote:
> -Caveat Lector-
>
..
> This fantasy of national doctrinal orthodoxy is belied by the great
> upwelling of religious ferment in upstate New York during the period
> 1800-1850 that gave us Mormons, Millerite Millennialists [leading to
> Jehovah's Witnesses and 7th-Day Adventists and Christian Scientists],
> Spiritualists, Prohibitionists, Suffragettes, Abolitionists, et al,
> as documented in THE BURNED-OVER ZONE; the Quakers, Shakers and other
> Nonconformists; the wildly populist Wesleyans/Methodists and Baptists,
> in constant bitter struggle with each other and with the Calvinists/
> Puritans and Episcopalians representing more propertied classes; and
> uneasy Roman Catholic dominance of Maryland, Louisiana, Maine. ...
Not to mention the assorted flavors of Presbyterian and Covenanter. (See the
*Yearbook of American and Canadian Churches* for an astounding array of
minuscule churches...) An important element in the extremely fluid
religio-social picture of the 19th century was the identification of different
churches with different social classes. For example, in 19th-century
Philadelphia, when people left the Society of Friends (Quakers), what church
they moved to depended on their social standing and, to some extent, on what
neighborhood they lived in. A Quaker shopkeeper living in Northern Liberties
(working- and middle-class) would become Presbyterian, while a Quaker banker
living on Rittenhouse Square (upper class and upper-class wannabes) would
become Episcopalian. And when Philadelphia Quakerism split in 1828, it was in
part because the rural Friends, mostly small farmers, deeply resented the
economic control over their lives exercised by the wealthy Quaker bankers from
the city. This split is paralleled within the Congregational Church, when the
Unitarians broke away. In both cases the issues were ostensibly theological
but with a deep underlying element of class mistrust, even hatred.
Bob
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Robert F. Tatman
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