Religion and religious beliefs play an enormous role in the socio-political life of US residents starting from the colonial period (Tiedemann, 2005). Strong religious beliefs of American people had implications in social, political, cultural, educational, and economic spheres (Humphrey, 2011). Accordingly, religion is also highly connected to the American Revolution. Although religion did not become the fundamental reason of the American Revolution, the struggle for independence was precisely connected with religion. Subsequently, it led to severe transformations of the traditional European connection between government and religion and made American people society of religious multiformity and freedom. Thus, the peculiarities of the religious development of the American region provoked the creation of the so-called “civil religion”, which is the object of an all-embracing faith of all Americans and has a direct effect on the political, cultural and economic life of US residents.
Religion and the American Revolution
Religious awakenings of the 1740s helped launch the revolution. As an instance, Gilbert Tennent, who worked as ministry in Pennsylvania, invited lay people to deny recognized religious leaders, following revolutionary activists, who rejected monarchical power (Hardwick, 2011). On the other hand, the Declaration of Independence of 1776 emphasized politics as the cause of the Revolution, and the consequences of British imperial politics in the USA (Hartog, 2015). The declaration concerned religion only in general, just mentioning God, but never quoted texts from Bible in support of independence (Hartog, 2015). Moreover, religious matters only periodically appeared in protests, which led to the Revolution.
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Already in the 18th century, there was a propensity for the exodus of some religious preachers into the political sphere (Tiedemann, 2005). Some clergies have become active participants in anti-British protests. As an illustration, the New England clergies, who supported the protest, were usually at lightning speed against the power of Britain, as well as politics opposed to local authorities (Grasso, 2008). Adherents of liberalism, including Jonathan Mayhew, stood on the right of the people of America to withdraw from the treaty government (Grasso, 2008). On the contrary, the followers of conservatism were against the revolution and believed that such an event would be similar to the end of the world (Grasso, 2008). Although in Virginia, even the highest church officials in England were committed to revolutionaries (Grasso, 2008). However, the majority of ministers expected the revolution with caution. As a result, the clergy used the power they had over the people of America to spread revolutionary sentiment.
According to Tiedemann, the Church of England experienced the most difficult fate during the struggle for independence (Tiedemann, 2005). A lot of people, who were loyal to the revolution, referred to the Church of England, and many Anglican ministers had to leave the colonies (Tiedemann, 2005). As a result of the revolutionary upheaval, the majority of Anglican congregations lost their members, and the rest fell apart.
When the revolution finished, federal and local authorities spurred changes to establish freedom of religion and mainly removed the government religious questions (Humphrey, 2011). Patrick Henry from the state of Virginia generated a way of evaluation that would provide support in question of taxes as well as legal appreciations to some of the Christian designations (Humphrey, 2011). However, George Washington abandoned it because he thought it could be confusing for the residents (Humphrey, 2011). Instead, authorities in the state of Virginia decided to confirm Bill on the Establishment of Religious Freedom created by Jefferson, which prohibited state support to religion in general and defended religious freedom for all religious parties, not only Christians (Humphrey, 2011).
The first complement to the constitution in 1791 stated that Congress should not pass any laws regarding the foundation of religion or the prohibition of its free use (Humphrey, 2011). Congress talked about religion in general, and not only about churches. The first complement recognized the full circle of religious beliefs and practices that were typical for America before as well as after the Revolution. Indeed, by banning the “establishment of religion”, it established an innovative for that time model of the connection between authorities and religion, which gave residents responsibility for religious activities (Hartog, 2015).
Religion influenced the Revolution for independence by proposing a moral sanction against the Britain, so the residents of the USA were convinced that this Revolution “was justified in the eyes of God” ( Colonial societies , 2009). Colonial resistance was turned into a righteous cause, and the ministers did the work of secular radicalism ( Colonial societies , 2009). During the revolution, ministers acted for the benefit of American people in many ways: as military priests, as writers for correspondence committees, and as members of legislative organs and the Congress, and even as activists on the battlefield ( Colonial societies , 2009).
The revolution destroyed some faiths, in particular, the Anglican Church. The religious figures of Anglican Church had to support the king and the Quakers ( Colonial societies , 2009). Religious practice experienced negative consequences of the Revolution due to a lack of ministers and the demolitions of churches. The struggle for freedom reinforced the millennial deeds in American theology. In the first part of the Revolution, some religious ministers were convinced that God's support would allow America could become the central place in the world, where Christ would erect on Earth in the last days ( Colonial societies , 2009). The victory over England was seen as a symbol of divine addiction to America (Hartog, 2015). Such sentiments together with the foundation of secular positive dreams about the future of the state, created a vibrant mood for the residents of the USA (Hagan & Bickerton, 2007).
Religion and its socio-historical, economic, and political context
American society and legislation are closely connected with the American civil religion, makes up its written basis, regularly updated, refined and improved. Civil religion in the United States plays an important role in the legitimization of decisions of the country's leadership, especially those of a foreign political nature, and in the formation of the values of the American nation. Even more, religion is able to determine the nature of the course of world political processes.
The foundation for the American civil religion is considered American law, containing all documents adopted since the formation of the United States. In this regard, the American Declaration of Independence contains four references to God (Grasso, 2008). Moreover, the declaration of independence affirms the fundamental values of the new state such as American democracy, the “American dream”, but also forms the basis of the concept of “civil religion” (Grasso, 2008).
The first amendment to the constitution proclaims the principle of religious freedom (Hagan & Bickerton, 2007). In this regard, it reveals the values of freedom from persecution, the right to believe or not to believe, the right to create or withdraw from religious associations, as well as the right of citizens and religious associations to express their views publicly (Hagan & Bickerton, 2007). Despite the religious pluralism actually proclaimed by the first amendment of the Constitution, the ban on the establishment by the U.S. Congress of any religion as a state religion does not impede the functioning of the American civil religion, the followers of which are all U.S. citizens. Thus, the question of amending legislative sources seems to be a reflection of the fixing of American values in it, which can be clearly seen in the history of the construction of the American state and the improvement of the legal system. For instance, since the adoption of the Bill of Rights in 1791, America began fierce debate about how to interpret the principle of freedom of expression, as it was written in the amendments to the Constitution ( Colonial societies , 2009).
In the social and political spheres of the United States, the influence of lobbyism by American religious organizations is significant. Religious organizations and individuals in the United States have significant political weight. Additionally, they use to take measures to strengthen their position in society and to derive any benefit, including the financial one. Religious organizations, which are quite active in lobbying for their interests, include the United Christian Church, The Church of Jesus Christ of Latter-day Saints, the Unification Church, and Scientologists (Grasso, 2008). Moreover, various Jewish organizations and Catholics also lobby for their interests.
Religion is also inextricably linked with the economic sphere. The economy associated with faith is a significant component of the entire American economy and affects the lives of most of the US citizens. For example, many large American companies are of religious origin. These firms are not only enterprises working to meet any religious needs, such as the production of kosher food, but also companies, in which religion is considered a part of the corporate culture or underlies the principles of their activities.
Religion in the USA also develops in the socio-historical context. As an illustration, the universities of Harvard, Yale and the College of William and Mary, have historically been the embodiment of the schools of the Reformation, functioning as units of the respective churches. At the moment, these educational institutions are top-rated and have a highly competitive selection of students. When students and their parents choose a religious college or university, they want an educational institution that has a clearly defined position and mission that are deeply rooted in a particular religious tradition. The ability of religious colleges to compete in the education market as religious and academically stronger educational institutions ensures their survival and the ability to fulfill their mission.
Religion, American religious faith, and contemporary American religious experience
Due to the high degree of religiosity of the US population, issues of spirituality and religion have always occupied a significant niche in the life of American society. Religion in the United States plays an important role both in legitimizing the decisions of the country's leadership, especially those of a foreign political character and in shaping the values of the American nation. Among the industrialized states, the United States is one of the most religious in terms of demography. The most popular religions are Catholicism and Protestantism. Many other religions are widely represented in the United States, including Islam. The previously small Muslim community has grown dramatically over the past century.
Besides, religion today, with a partial loss of theological meanings, is inseparable from state traditions and retains its significance, permeating all levels of life in American society, for example, partially maintaining its presence in the educational system. In some public schools, students and teachers continue the tradition of joint prayer, although officially prayers were canceled, but not prohibited, by the Supreme Court.
In general, the relationship between the American civil religion and American law has a dual nature, since they are, to some extent, an expression of each other (Hagan & Bickerton, 2007). So, American law contains the provisions, ideals, and values of the American civil religion, and starting from the law, which has the highest legal force in the USA, the Constitution (Hagan & Bickerton, 2007). In turn, the American civil religion considers American law to be its value and calls on American citizens to comply with unconditionally (Hagan & Bickerton, 2007).
The religious factor is actively used in the modern socio-political life of the United States. As an illustration, presidents Ronald Reagan and George Bush frequently mentioned various religious themes both during the election race and during their presidency. For example, on the presidential election, George Bush turned to the well-known religious activist Billy Graham for help. Moreover, Bush publicly confessed his spiritual closeness to Graham and the commonality of their religious views.
At the beginning of the 21st century, Catholicism was growing in the United States. Demographic factors facilitate such a tendency. As an illustration, the majority of immigrants from the South America are Catholics. However, the period of Protestantism has not yet ended entirely and unchangeably in the United States. Accordingly, the primary discrepancy between faiths is that the Protestant church use to legitimize those behavioral patterns of American society that are considered insecure. This condition allows the Catholic Church to declare itself the most explicit, and the last wall of defense of traditional culture in the USA.
Conclusion
The analysis of the influence of religion on the American Revolution has shown that the founding fathers probably did not really have a clear plan for building a civil religion or a systematic set of beliefs. Rather, each of them had a common desire to free Americans from deep theological disputes and support that form of religion that would not give too much power to the hands of any religious organization and would not contribute to their claims to political power. The need for faith for Americans is closely linked with religious movements, so religion has become a kind of tool for managing public consciousness. A wide variety of religions in modern America has created a civil religion that unites all residents of the United States. Indeed, from the American civil religion, American laws are sacred, and not only for the residents of the United States, but they can be considered a kind of standard for the rest of the world.
References
Colonial societies (2009). Don Mills: Oxford University Press. Retrieved from http://ezproxy.barry.edu/login?url=https://search-proquest-com.ezproxy.barry.edu/docview/886432360?accountid=27715
Grasso, C. (2008). Deist monster: On religious common sense in the wake of the American Revolution. The Journal of American History, 95 (1), 43-68,14. Retrieved from http://ezproxy.barry.edu/login?url=https://search-proquest-com.ezproxy.barry.edu/docview/224908302?accountid=27715
Hagan, K., & Bickerton, I. (2007). One: The First Major War, 1775-83 . London: Reaktion Books Ltd. Retrieved from http://ezproxy.barry.edu/login?url=https://search-proquest-com.ezproxy.barry.edu/docview/906102281?accountid=27715
Hardwick, K. R. (2011). Wellspring of liberty: How Virginia's religious dissenters helped win the American Revolution and secured religious liberty. Church History, 80 (4), 941-943. Retrieved from http://ezproxy.barry.edu/login?url=https://search-proquest-com.ezproxy.barry.edu/docview/910797968?accountid=27715
Hartog, J. D. (2015). Religion and politics in the American Revolution and beyond. Journal of the Early Republic, 35 (3), 475-481. Retrieved from http://ezproxy.barry.edu/login?url=https://search-proquest-com.ezproxy.barry.edu/docview/1704867543?accountid=27715
Humphrey, C. S. (2011). God of liberty: A religious history of the American Revolution. Christian Scholar's Review, 40 (4), 473-475. Retrieved from http://ezproxy.barry.edu/login?url=https://search-proquest-com.ezproxy.barry.edu/docview/881647858?accountid=27715
Tiedemann, J. S. (2005). Presbyterianism and the American Revolution in the middle Colonies. Church History, 74 (2), 306-344. Retrieved from http://ezproxy.barry.edu/login?url=https://search-proquest-com.ezproxy.barry.edu/docview/217520923?accountid=27715
