Wednesday, January 30, 2013

Project Reading

Here are my continued thoughts on the secondary reading I am doing for my current project on Presbyterians and the American Revolution.  (For additional entries in this series click here).

I just reread Patrick Griffin's excellent, The People With No Name: Ireland's Ulster Scots, America's Scots Irish, and the Creation of a British Atlantic World, 1689-1764. I actually reviewed this book about ten years ago for the Journal of Presbyterian History, but this time around I was reading it with different eyes--the eyes of a historian working on a specific project related to Presbyterian life in the era of the American Revolution.

Griffin's central argument is that eighteenth-century Ulster Presbyterians reinvented themselves as full-fledged members of the British Empire despite living lives on the geographical margins of that Empire. They did this by embracing mobility, Reformed Protestantism, and the language of British rights.

One of Griffin's subtle arguments in the book centers on the identity of post-Great Awakening Presbyterians in British North America.  While he does not deny that Old Side and New Side Presbyterians had their differences following the 1758 reunion, he tends stress the sense of unity and consolidation that emerged in the wake of these divisive revivals.

Only a few historians have noticed the culture of consensus that emerged in the denomination between roughly 1745 and 1770.  Over half a century ago, Dietmar Rothermund developed this trend toward unity in Layman's Progress: Religious and Political Experience in Colonial Pennsylvania. Robert Ferguson (The American Enlightenment) and Steven Bullock (Revolutionary Brotherhood: Freemasonry and the Transformation of the American Social Order) also discuss it, albeit in the larger context of pre-revolutionary culture.

Griffin attributes this post-Awakening unity to a growing sense of Britishness among the Ulster Presbyterians in America,  He writes (p. 158):  "By the 1760s, these men and women achieved elusive unity after years of socioeconomic and religious strife.  They overcame division by rallying around a familiar concept, Britishness."

In The Way of Improvement Leads Home: Philip Vickers Fithian and the Rural Enlightenment in Early America I also explored in depth this sense of community, harmony, and solidarity among post-Awakening Presbyterians, but I chalked it up to the influence of the British Enlightenment on the denomination and its leaders.  I think Griffin and I were barking up the same tree.

Why is this renewed sense of unity so important?  It is important because Presbyterians had to overcome their Great Awakening differences as a prerequisite for the establishment of a nearly unified front against what they perceived to be the tyranny of the British Empire in the years between 1765 and 1776.  This is the way I hope to take my argument in this project, expanding on what I wrote in The Way of Improvement Leads Home and what I argued in a 2008 essay in the Journal of Presbyterian History entitled "In Search of Unity: Presbyterians in the Wake of the First Great Awakening."

Of course little of this historiographical nitpicking will find its way into my manuscript.  I am trying to write this book for a general audience and I am afraid that many readers unfamiliar or uninterested in Presbyterian history may find this stuff a bit dry.  This was a problem I faced in The Way of Improvement Leads Home.  Scholars of early American religion liked the first couple of chapters dealing with Presbyterian post-Awakening politics, but I lost a lot of my general, non-scholarly readers in those first two chapters--chapters that I thought were necessary to set the context for Philip Vickers Fithian's life.  Many general readers who came to public talks where I expounded on Fithian's fascinating life story told me later that they skipped over the first two chapters and picked up the story in chapter three, the point in the book where the biographical narrative begins to pick-up steam. The challenge for this project will be finding a way to tell this story of post-Awakening unity without losing my readership as the narrative builds toward the Revolution.

I want to mention a few things about Griffin's take on the Paxton Riots as well, but I will save that for my next "Project Reading" post.

1 comment:

Bill Harshaw said...

Interesting. My ancestry traces back to the Associate Reformed and Reformed Presbyterians, with the AR people originally in Lancaster and York.I've assumed that they carried their differences over from Ulster.

That assumption was somewhat reinforced by Prof. Bailyn's new book, where I was surprised by how much the different New England towns were settled by groups from different identifiable English towns.