I had often heard it observed before I visited America, that one of the great blessings1 of its constitution was the absence of a national religion, the country being thus exonerated2 from all obligation of supporting the clergy3; those only contributing to do so whose principles led them to it. My residence in the country has shewn me that a religious tyranny may be exerted very effectually without the aid of the government, in a way much more oppressive than the paying of tithe4, and without obtaining any of the salutary decorum, which I presume no one will deny is the result of an established mode of worship.
As it was impossible to remain many weeks in the country without being struck with the strange anomalies produced by its religious system, my early notes contain many observations on the subject; but as nearly the same scenes recurred5 in every part of the country, I state them here, not as belonging to the west alone, but to the whole Union, the same cause producing the same effect every where.
The whole people appear to be divided into an almost endless variety of religious factions6, and I was told, that to be well received in society, it was necessary to declare yourself as belonging to some one of these. Let your acknowledged belief be what it may, you are said to be not a Christian7, unless you attach yourself to a particular congregation. Besides the broad and well-known distinctions of Episcopalian, Catholic, Presbyterian, Calvinist, Baptist, Quaker, Sweden-borgian, Universalist, Dunker, &c. &c. &c.; there are innumerable others springing out of these, each of which assumes a church government of its own; of this, the most intriguing8 and factious9 individual is invariably the head; and in order, as it should seem, to shew a reason for this separation, each congregation invests itself with some queer variety of external observance that has the melancholy10 effect of exposing all religious ceremonies to contempt.
It is impossible, in witnessing all these unseemly vagaries11, not to recognise the advantages of an established church as a sort of headquarters for quiet unpresuming Christians12, who are contented13 to serve faithfully, without insisting upon having each a little separate banner, embroidered14 with a device of their own imagining.
The Catholics alone appear exempt15 from the fury of division and sub-division that has seized every other persuasion16. Having the Pope for their common head, regulates, I presume, their movements, and prevents the outrageous17 display of individual whim18 which every other sect19 is permitted.
I had the pleasure of being introduced to the Catholic bishop20 of Cincinnati, and have never known in any country a priest of a character and bearing more truly apostolic. He was an American, but I should never have discovered it from his pronunciation or manner. He received his education partly in England, and partly in France. His manners were highly polished; his piety21 active and sincere, and infinitely22 more mild and tolerant than that of the factious Sectarians who form the great majority of the American priesthood.
I believe I am sufficiently23 tolerant; but this does not prevent my seeing that the object of all religious observances is better obtained, when the government of the church is confided24 to the wisdom and experience of the most venerated25 among the people, than when it is placed in the hands of every tinker and tailor who chooses to claim a share in it. Nor is this the only evil attending the want of a national religion, supported by the State. As there is no legal and fixed26 provision for the clergy, it is hardly surprising that their services are confined to those who can pay them. The vehement27 expressions of insane or hypocritical zeal28, such as were exhibited during “the Revival29,” can but ill atone30 for the want of village worship, any more than the eternal talk of the admirable and unequalled government, can atone for the continual contempt of social order. Church and State hobble along, side by side, notwithstanding their boasted independence. Almost every man you meet will tell you, that he is occupied in labours most abundant for the good of his country; and almost every woman will tell you, that besides those things that are within (her house) she has coming upon her daily the care of all the churches. Yet spite of this universal attention to the government, its laws are half asleep; and spite of the old women and their Dorcas societies, atheism31 is awake and thriving.
In the smaller cities and towns prayer-meetings take the place of almost all other amusements; but as the thinly scattered32 population of most villages can give no parties, and pay no priests, they contrive33 to marry, christen, and bury without them. A stranger taking up his residence in any city in America must think the natives the most religious people upon earth; but if chance lead him among her western villages, he will rarely find either churches or chapels34, prayer or preacher; except, indeed, at that most terrific saturnalia, “a camp-meeting.” I was much struck with the answer of a poor woman, whom I saw ironing on a Sunday. “Do you make no difference in your occupations on a Sunday?” I said. “I beant a Christian, Ma’am; we have got no opportunity,” was the reply. It occurred to me, that in a country where “all men are equal,” the government would be guilty of no great crime, did it so far interfere35 as to give them all an opportunity of becoming Christians if they wished it. But should the federal government dare to propose building a church, and endowing it, in some village that has never heard “the bringing home of bell and burial,” it is perfectly36 certain that not only the sovereign state where such an abomination was proposed, would rush into the Congress to resent the odious37 interference, but that all the other states would join the clamour, and such an intermeddling administration would run great risk of impeachment38 and degradation39.
Where there is a church-government so constituted as to deserve human respect, I believe it will always be found to receive it, even from those who may not assent40 to the dogma of its creed41; and where such respect exists, it produces a decorum in manners and language often found wanting where it does not. Sectarians will not venture to rhapsodise, nor infidels to scoff42, in the common intercourse43 of society. Both are injurious to the cause of rational religion, and to check both must be advantageous44.
It is certainly possible that some of the fanciful variations upon the ancient creeds45 of the Christian Church, with which transatlantic religionists amuse themselves, might inspire morbid46 imaginations in Europe as well as in America; but before they can disturb the solemn harmony HERE they must prelude47 by a defiance48, not only to common sense, but what is infinitely more appalling49, to common usage. They must at once rank themselves with the low and the illiterate50, for only such prefer the eloquence51 of the tub to that of the pulpit. The aristocracy must ever, as a body, belong to the established Church, and it is but a small proportion of the influential52 classes who would be willing to allow that they do not belong to the aristocracy. That such feelings influence the professions of men it were ignorance or hypocrisy54 to deny; and that nation is wise who knows how to turn even such feelings into a wholesome55 stream of popular influence.
As a specimen56 of the tone in which religion is mixed in the ordinary intercourse of society, I will transcribe57 the notes I took of a conversation, at which I was present, at Cincinnati; I wrote them immediately after the conversation took place.
Dr. A.
“I wish, Mrs. M., that you would explain to me what a revival is. I hear it talked of all over the city, and I know it means something about Jesus Christ and religion; but that is all I know, will you instruct me farther?”
Mrs. M.
“I expect, Dr. A., that you want to laugh at me. But that makes no difference. I am firm in my principles, and I fear no one’s laughter.”
Dr. A.
“Well, but what is a revival?”
Mrs. M.
“It is difficult, very difficult, to make those see who have no light; to make those understand whose souls are darkened. A revival means just an elegant kindling58 of the spirit; it is brought about to the Lord’s people by the hands of his saints, and it means salvation59 in the highest.”
Dr. A.
“But what is it the people mean by talking of feeling the revival? and waiting in spirit for the revival? and the extacy of the revival?”
Mrs. M.
“Oh Doctor! I am afraid that you are too far gone astray to understand all that. It is a glorious assurance, a whispering of the everlasting60 covenant61, it is the bleating62 of the lamb, it is the welcome of the shepherd, it is the essence of love, it is the fullness of glory, it is being in Jesus, it is Jesus being in us, it is taking the Holy Ghost into our bosoms63, it is sitting ourselves down by God, it is being called to the high places, it is eating, and drinking, and sleeping in the Lord, it is becoming a lion in the faith, it is being lowly and meek64, and kissing the hand that smites65, it is being mighty66 and powerful, and scorning reproof67, it is — ”
Dr. A.
“Thank you, Mrs. M., I feel quite satisfied; and I think I understand a revival now almost as well as you do yourself.”
Mrs. A.
“My! Where can you have learnt all that stuff, Mrs. M.?”
Mrs. M.
“How benighted68 you are! From the holy book, from the Word of the Lord, from the Holy Ghost, and Jesus Christ themselves.”
Mrs. A.
“It does seem so droll69 to me, to hear you talk of “the Word of the Lord.” Why, I have been brought up to look upon the Bible as nothing better than an old newspaper.”
Mrs. O.
“Surely you only say this for the sake of hearing what Mrs. M. will say in return — you do not mean it?”
Mrs. A.
“La, yes! to be sure I do.”
Dr. A.
“I profess53 that I by no means wish my wife to read all she might find there. — What says the Colonel, Mrs. M.?”
Mrs. M.
“As to that, I never stop to ask him. I tell him every day that I believe in Father, Son, and Holy Ghost, and that it is his duty to believe in them too, and then my conscience is clear, and I don’t care what he believes. Really, I have no notion of one’s husband interfering70 in such matters.”
Dr. A.
“You are quite right. I am sure I give my wife leave to believe just what she likes; but she is a good woman, and does not abuse the liberty; for she believes nothing.”
It was not once, nor twice, nor thrice, but many many times, during my residence in America, that I was present when subjects which custom as well as principle had taught me to consider as fitter for the closet than the tea-table, were thus lightly discussed. I hardly know whether I was more startled at first hearing, in little dainty namby pamby tones, a profession of Atheism over a teacup, or at having my attention called from a Johnny cake, to a rhapsody on election and the second birth.
But, notwithstanding this revolting license71, persecution72 exists to a degree unknown, I believe, in our well-ordered land since the days of Cromwell. I had the following anecdote73 from a gentleman perfectly well acquainted with the circumstances. A tailor sold a suit of clothes to a sailor a few moments before he sailed, which was on a Sunday morning. The corporation of New York prosecuted74 the tailor, and he was convicted, and sentenced to a fine greatly beyond his means to pay. Mr. F., a lawyer of New York, defended him with much eloquence, but in vain. His powerful speech, however, was not without effect, for it raised him such a host of Presbyterian enemies as sufficed to destroy his practice. Nor was this all: his nephew was at the time preparing for the bar, and soon after the above circumstance occurred his certificates were presented, and refused, with this declaration, “that no man of the name and family of F. should be admitted.” I have met this young man in society; he is a person of very considerable talent, and being thus cruelly robbed of his profession, has become the editor of a newspaper.
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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exonerated
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| v.使免罪，免除( exonerate的过去式和过去分词 ) | |
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clergy
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| n.[总称]牧师，神职人员 | |
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tithe
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| n.十分之一税；v.课什一税，缴什一税 | |
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recurred
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| 再发生，复发( recur的过去式和过去分词 )； 治愈 | |
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factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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intriguing
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| adj.有趣的；迷人的v.搞阴谋诡计(intrigue的现在分词)；激起…的好奇心 | |
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factious
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| adj.好搞宗派活动的，派系的，好争论的 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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vagaries
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| n.奇想( vagary的名词复数 )；异想天开；异常行为；难以预测的情况 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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contented
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| adj.满意的，安心的，知足的 | |
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embroidered
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| adj．绣花的 | |
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exempt
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| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
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persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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outrageous
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| adj.无理的，令人不能容忍的 | |
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whim
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| n.一时的兴致，突然的念头；奇想，幻想 | |
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sect
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| n.派别，宗教，学派，派系 | |
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bishop
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| n.主教，（国际象棋）象 | |
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piety
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| n.虔诚，虔敬 | |
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infinitely
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| adv.无限地，无穷地 | |
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sufficiently
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| adv.足够地，充分地 | |
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confided
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| v.吐露（秘密，心事等）( confide的过去式和过去分词 )；（向某人）吐露（隐私、秘密等） | |
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venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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vehement
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| adj.感情强烈的；热烈的；(人)有强烈感情的 | |
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zeal
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| n.热心，热情，热忱 | |
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revival
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| n.复兴，复苏，（精力、活力等的）重振 | |
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atone
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| v.赎罪，补偿 | |
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atheism
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| n.无神论，不信神 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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contrive
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| vt.谋划，策划；设法做到；设计，想出 | |
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chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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odious
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| adj.可憎的，讨厌的 | |
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impeachment
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| n.弹劾；控告；怀疑 | |
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degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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assent
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| v.批准，认可；n.批准，认可 | |
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creed
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| n.信条；信念，纲领 | |
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scoff
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| n.嘲笑，笑柄，愚弄；v.嘲笑，嘲弄，愚弄，狼吞虎咽 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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advantageous
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| adj.有利的；有帮助的 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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morbid
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| adj.病的；致病的；病态的；可怕的 | |
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prelude
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| n.序言，前兆，序曲 | |
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defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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illiterate
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| adj.文盲的；无知的；n.文盲 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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influential
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| adj.有影响的，有权势的 | |
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profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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hypocrisy
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| n.伪善，虚伪 | |
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wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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specimen
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| n.样本，标本 | |
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transcribe
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| v.抄写，誉写；改编(乐曲)；复制，转录 | |
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kindling
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| n. 点火, 可燃物 动词kindle的现在分词形式 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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covenant
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| n.盟约，契约；v.订盟约 | |
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bleating
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| v.（羊，小牛）叫( bleat的现在分词 )；哭诉；发出羊叫似的声音；轻声诉说 | |
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bosoms
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| 胸部( bosom的名词复数 )； 胸怀； 女衣胸部（或胸襟）； 和爱护自己的人在一起的情形 | |
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meek
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| adj.温顺的，逆来顺受的 | |
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smites
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| v.猛打，重击，打击( smite的第三人称单数 ) | |
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mighty
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| adj.强有力的；巨大的 | |
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reproof
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| n.斥责，责备 | |
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benighted
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| adj.蒙昧的 | |
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droll
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| adj.古怪的，好笑的 | |
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interfering
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| adj. 妨碍的 动词interfere的现在分词 | |
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license
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| n.执照，许可证，特许；v.许可，特许 | |
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persecution
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| n. 迫害,烦扰 | |
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anecdote
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| n.轶事，趣闻，短故事 | |
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prosecuted
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| a.被起诉的 | |
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