‘The Post-Christian American Experiment’

 

Noah Webster of Connecticut, with not atypical New England Yankee arrogance, proclaimed in the preface to his spelling textbook (published in 1783), ‘Europe is grown old in folly, corruption and tyranny—in that country laws are perverted, manners are licentious, literature is declining and human nature debased.  . . . American glory begins to dawn at a favourable period, and under flattering circumstances.  . . . a durable and stately edifice can never be erected upon the mouldering pillars of antiquity’ (Merrill Jensen, The New Nation: A History of the United States during the Confederation 1781-1789, Northeastern University Press, Boston, Mass., 1981, p. 105).  From the outset, the United States have had an inclination away from reverence for the past and tradition and toward innovation (the South being an interesting outlier as a defender of tradition, particularly before the tragic War of 1861-5; but that discussion is best left for another time).

This is obvious in the attitude of US leaders towards Christianity.  For them, redemption of the world from the Fall was not to be achieved by uniting man and the creation with the Holy Trinity once again via the Church, but primarily through the work of political theories and systems.  Three authors uncovered some striking material in this regard, from amongst which is this crucial paragraph:

‘This transference of religious fervor to national ideals became the heart of American civil religion.  Christians began to suggest, as the Congregationalist John Mellen did in 1797, “that the expansion of republican forms of government will accompany that spreading of the gospel . . . which the scripture prophecies represent as constituting the glory of the latter days.”  This shift greatly strengthened the American republic, endowing it with a new sense of lofty purpose.  The nation rather than the church easily emerged as the primary agent of God’s activity in history’ (Mark Noll, Nathan Hatch, George Marsden, The Search for Christian America, Expanded Edition, Helmers & Howard, Colorado Springs, Col., 1989, p. 114; bolding added).

Despite their Christian exterior, United States citizens interiorly are remarkably post-Christian.  The Church has been debased, and the union of States, particularly its political system, exalted.  God is no longer a Person with Whom they seek communion, healing from the brokenness of the Fall, and so forth; he is more of an impersonal deity who interests them only insofar as he/it will ‘bless’ their enterprises:  ‘God Bless America,’ as the old song goes, though it resembles more a magical incantation (i.e., a command directed at God) than a traditional Christian song or hymn.  Such a god has a very strong resemblance to the pagan, philosophical Greek conception of the divine:  ‘Ancient Greek philosophy developed a highly systematic theology governed by logic.  Logic defined God’s existence as necessary, but his existence remained a theoretical hypothesis.  God is empirically inaccessible, but must exist because logic demands a first cause.  We conceive of this first cause as an abstract essence, as the sum of the attributes which the first cause must have to be truly divine’ (Christos Yannaras, Orthodoxy and the West: Hellenic Self-Identity in the Modern Age, Chamberas and Russell, trans., Holy Cross Orthodox Press, Brookline, Mass., 2006, p. 25).

Logic likewise makes some sort of deity necessary for the post-Christian American Experiment, and like the ancient Greeks, they have imbued it with the attributes they think it needs to have in order to be of use to them, attributes which have shifted over the years, from a cold, distant creator and governor found in the Declaration of Independence, to the pantheistic god of Thoreau and Emerson and the other Transcendentalists, to the god of retribution and judgment of Lincoln and Julia Ward Howe, to the indulgent god of Oprah and George W. Bush.

 . . .

The rest is at https://www.reckonin.com/walt-garlington/the-post-christian-american-experiment.

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Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!

Anathema to the Union!