Showing posts with label Colonial North America. Show all posts
Showing posts with label Colonial North America. Show all posts

Monday, March 18, 2024

Friday, March 18, 1774. Lord North goofs.


Lord Frederick North introduced the Boston Port Act to the House of Commons.  The proposed act stated:

Parliament of Great Britain

Anno Decimo Quarto Georgii III. Regis.

An Act to discontinue in such Manner, and for such Time as are therein mentioned, the landing and discharging, lading or shipping, of Goods, Wares, and Merchandise, at the Town and within the Harbour of Boston, in the Province of Massachusetts Bay, in North America.

Whereas dangerous commotions and insurrections have been fomented and raised in the town of Boston, in the Province of Massachusetts Bay, in New England, by divers ill-affected persons, to the subversion of his Majesty's Government, and to the utter destruction of the public peace, and good order of the said town; in which commotions and insurrections certain valuable cargoes of teas, being the property of the East India Company, and on board certain vessels lying within the bay or harbour of Boston, were seized and destroyed: and whereas in the present condition of the said town and harbour, the commerce of his Majesty's subjects cannot be safely carried on there, nor the Customs payable to his Majesty duly collected; and it is therefore expedient that the officers of his Majesty's Customs should be forthwith removed from the said town; may it please you Majesty that it may be enacted, and be it enacted by the King's most excellent Majesty, by and with the advise and consent of the Lords Spiritual and Temporal, and Commons in this present Parliament assembled, and by the authority of the same, that from and after the first day of June, 1774, it shall not be lawful for any person or persons whatsoever, to lade or put, or cause or procure to be laden or put, off or from any quay, wharf, or other place, within the said town of Boston, or in or upon any part of the shore of the bay, commonly called the Harbour of Boston, between a certain headland or point, called Nahant Point, on the eastern side of the entrance into the said bay, and a certain headland or point called Alderton Point, on the western side of the entrance into the said bay, or in or upon any island, creek, landing place, bank, or other place, within the said bay, or headlands, into any ship, vessel, lighter, boat, or bottom, any goods, wares, or merchandise, whatsoever, to be transported or carried into any other country, province, or place, whatsoever, or into any other part of the said Province of the Massachusetts Bay, in New England; or to take up, discharge, or lay on land, or cause or procure to be taken up, discharged, or laid on land, within the said town, or in or upon any of the places aforesaid, out of any boat, lighter, ship, vessel, or bottom, any goods, wares, or merchandise, whatsoever, to be brought from any other country, province, or place, or any other part of the said Province of the Massachusetts Bay, in New England, upon the pain of forfeiture of the said goods, wares, and merchandise, and of the said boat, lighter, ship, vessel, or other bottom, into which the same shall be put, or out of which the same shall be taken, and of the guns, ammunition, tackle, furniture, and stores, in or belonging to the same; and if any such goods, wares, or merchandise, shall within the said town, or in any the places aforesaid, be laden or taken in from the shore into any barge, hoy, lighter, wherry, or boat, to be carried on board any ship or vessel outward bound to any other country or province, or other part of said Province of the Massachusetts Bay, in New England, or be laden or taken into such barge, hoy, lighter, wherry, or out of any ship or vessel coming and arriving from any other country or province, or other part of the said Province of the Massachusetts Bay, in New England, such barge, hoy, lighter, wherry, or boat, shall be forfeited and lost.

And be it further enacted by the authority aforesaid, That if any wharfinger, or keeper of any wharf, crane, or quay, or their servants, or any of them, shall take up or land, or knowingly suffer to be taken up or landed, or shall ship off, or suffer to be waterborne, at or from any of the aforesaid wharfs, cranes, or quays, any such goods, wares, or merchandise; in every such case, all and every such wharfinger, and keeper of such wharf, crane, or quay, and every person whatsoever who shall be assisting, or otherwise concerned in the shipping or in the loading or putting on board any boat or other vessel, for that purpose, or in the unshipping such goods, wares, and merchandise, or to whose hands the same shall knowingly come after the loading, shipping or unshipping thereof, shall forfeit and lose treble the value thereof, to be computed at the highest price which such sort of goods, wares, and merchandise, shall bear at the place where such offence shall be committed, at the time when the same shall be so committed, together with the vessel and boats, and all the horses, cattle and carriages, whatsoever made use of in the shipping, unshipping, landing, removing, carriage, or conveyance of any of the aforesaid goods, wares, and merchandise.

And be it further enacted by the authority aforesaid, That if any ship or vessel shall be moored or lie at anchor, or be seen hovering within the said bay, described and bounded as aforesaid, or within one league from the said bay so described, or the said headlands, or any of the islands lying between or within the same, it shall and may be lawful for any Admiral, Chief Commander, or commissioned officer, of his Majesty's fleet or ships of war, or for any officer of his Majesty's customs, to compel such ship or vessel to depart to some other port or harbour, or to such station as the said officer shall appoint, and to use such force for that purpose as shall be found necessary: and if such ship or vessel shall not depart accordingly, within six hours after notice for that purpose given by such person as aforesaid, such ship or vessel, together with all the goods laden on board thereon, and all the guns, ammunition, tackle and furniture, shall he forfeited and lost, whether bulk shall have been broken or not.

Provided always, That nothing in this Act contained shall extend, or be construed to extend, to any military or other stores for his Majesty's use, or to the ships or vessels whereon the same shall be laden, which shall be commissioned by, and in the immediate pay of, his Majesty, his heirs and successors: nor to any fuel or victual brought coastways from any part of the Continent of America, for the necessary use and sustenance of the inhabitants of the said town of Boston: provided the vessel wherein the same are to be carried, shall be duly furnished with a cocket and let-pass, after having been duly searched by the proper officers of his Majesty's customs at Marblehead, in the port of Salem, in the said Province of Massachusetts Bay; and the same officer of his Majesty's Customs be also put on board the said vessel, who is hereby authorized to go on board, and proceed with the said vessel, together with a sufficient number of persons, properly armed, for his defence, to the said town or harbour of Boston; nor to any ships or vessels which may happen to be within the said harbour of Boston, on or before the the first day of June, 1774, and may have either laden or taken on board, or be there with intent to load or take on board, or to land or discharge any goods, wares, and merchandise, provided the said ships and vessels do depart the said harbour within fourteen days after the first day of June, 1774.

And be it further enacted by the authority aforesaid, That all seizures, penalties, and forfeitures, inflicted by this Act, shall be made and prosecuted by any Admiral, Chief Commander, or commissioned officer, of his Majesty's fleet, or ships of war, or by the officers of his Majesty's Customs, or some of them, or by some other person deputed or authorized, by warrant from the Lord High Treasurer, or the Commissioners of his Majesty's Treasury, for the time being, and by no other person whatsoever; and if any such officer, or other person authorized as aforesaid, shall directly or indirectly, take or receive any bribe or reward, or connive at such lading or unlading, or shall make or commence any collusive seizure, information, or agreement, for that purpose, or shall do any other act whatsoever, whereby the goods, wares, or merchandise, prohibited as aforesaid, shall be suffered to pass either inwards or outwards, or whereby the forfeitures and penalties inflicted by this Act may be evaded, every such offender shall forfeit the sum of five hundred pounds for every such offence, and shall become incapable of any office or employment, civil or military; and every person who shall give, offer, or promise, any such bribe or reward, or shall contract, agree, or treat with, any person, so authorized as aforesaid, to commit any such offence, shall forfeit the sum of fifty pounds.

And be it further enacted by the authority aforesaid, That the forfeitures and penalties inflicted by this Act shall and may be prosecuted, sued for, and recovered, and be divided, paid, and applied, in like manner, as other penalties and forfeitures inflicted by any Act or Acts of Parliament, relating to the trade or revenues of the British Colonies, or Plantations in America, are directed to be prosecuted, sued for, or recovered, divided, paid and applied, by two several Acts of Parliament, the one passed in the fourth year of his present Majesty, intituled "An Act for granting certain Duties in the British Colonies and Plantations in America; for continuing, amending, and making perpetual, an Act, passed in the sixth year of the Reign of his late Majesty King George the Second, intituled, An Act for the better securing and encouraging trade of his Majesty's Sugar Colonies in America; for applying the produce of such duties, and of the duties to arise by virtue of the said Act, towards defraying the expense of defending, protecting, and securing, the said Colonies and Plantations; for explaining an Act made in the twenty-fifth year of the Reign of King Charles the Second, intituled, An Act for the encouragement of the Greenland and Eastland Trades, and for the better securing the Plantation Trade; and for altering and disallowing several drawbacks on exports from this Kingdom, and more effectually preventing the clandestine conveyance of goods to, and from, the said Colonies and Plantations, and improving and securing the trade between the same and Great Britain;" the other passed in the eighth year of his present Majesty's Reign, intituled, "An Act for the more easy and effectual recovery of the penalties and forfeitures inflicted by the Acts of Parliament, relating to the trade or revenues of the British Colonies and Plantations in America."

And be it further enacted by the authority aforesaid, That every charter party bill of loading, and other contract, for consigning, shipping, or carrying any goods, wares, and merchandise, whatsoever, to or from the said town of Boston, or any part of the bay or harbour thereof, described as aforesaid, which have been made or entered into, or which shall be made or entered into, so long as this Act shall remain in full force, relating to any ship which shall arrive at the said town or harbour, after the first day of June, 1774, shall be, and the same an hereby declared to be, utterly void, to all intents and purposes whatsoever.

And be it further enacted by the authority aforesaid, That whenever it shall be made to appear to his Majesty, in his Privy Council, that peace and obedience to the laws shall be so far restored in the said town of Boston, that the trade of Great Britain may be safely carried on there, and his Majesty's customs duly collected, and his Majesty, in his Privy Council, shall adjudge the same to be true, it shall and may be lawful for his Majesty, by Proclamation, or Order of Council, to assign and appoint the extent, bounds and limits, of the port or harbour of Boston, and of every creek or haven within the same, or in the islands within the precinct thereof; and also to assign and appoint such and so many open places, quays, and wharfs, within the said harbour, creeks, havens, and islands, for the landing, discharging, lading, and shipping of goods, as his Majesty, his heirs, or successors, shall judge necessary and expedient; and also to appoint such and so many officers of the Customs therein, as his Majesty shall think fit; after which it shall be lawful for any person or persons to lade or put off from, or to discharge and land upon, such wharfs, quays, and places, so appointed, within the said harbour, and none other, any goods, wares, and merchandise, whatsoever.

Provided always, That if any goods, wares or merchandise, shall be laden or put off from, or discharged or landed upon, any other place than the quays, wharfs, or places, so to be appointed, the same, together with the ships, boats, and other vessels employed therein, and the horses, or other cattle and carriages used to convey the same, and the person or persons concerned or assisting therein, or to whose hands the same shall knowingly come, shall suffer all the forfeitures and penalties imposed by this or any other Act on the illegal shipping or landing of goods.

Provided also, And it is hereby declared and enacted, that nothing herein contained shall extend or be construed, to enable his Majesty to appoint such port, harbour, creeks, quays, wharfs, places, or officers, in the said town of Boston, or in the said bay or islands, until it shall sufficiently appear to his Majesty, that full satisfaction hath been made by or on behalf of the inhabitants of the said town of Boston, to the United Company of merchants of England, trading to the East Indies, for the damages sustained by the said Company, bv the destruction of their goods sent to the said town of Boston, on board certain ships or vessels, as aforesaid; and until it shall be certified to his Majesty, in Council, by the Governor, or Lieutenant Governor, of the said Province, that reasonable satisfaction hath been made to the officers of his Majesty's Revenue and others, who suffered by the riots and insurrections above mentioned, in the months of November and December, in the year 1773, and in the month of January, in the year 1774.

And be it further enacted, by the authority aforesaid, That if any action or suit shall be commenced, either in Great Britain or America, against any person or persons, for any thing done in pursuance of this Act of Parliament, the defendant or defendants, in such action or suits, may plead the general issue, and give the said Act, and the special matter in evidence, at any trial to be had thereupon, and that the same was done in pursuance and by the authority of this Act; and if it shall appear so to have been done, the jury shall find for the defendant or defendants; and if the plaintiff shall be nonsuited, or discontinue his action, after the defendant or defendants shall have appeared; or if judgment shall be given upon any verdict or demurrer against the plaintiff, the defendant or defendants shall recover treble costs, and have the like remedy for the same as defendents have in other cases by law.

It would pass on the 25th, and help propel the Colonies into war against the United Kingdom. 

Thursday, November 23, 2023

The First (North American) Thanksgiving. (With a shout out to Craig Beard, Canadian historian).

1621,with the Pilgrims and local Natives, right?

Not hardly, buckwheat.

1578 with Marin Frobisher and his men holding a Thanksgiving feast, somewhere in North America, thankful for not dying crossing the Atlantic.  It might have been in Newfoundland, or maybe on the Canadian Atlantic Arctic, or maybe somewhere else on the Canadian Atlantic coast.


Frobisher was an explorer and privateer and, interestingly enough, died in the manner depicted as a danger in Master and Commander. I.e, he was shot in an engagement with the Spanish and the surgeon extracted the ball, but not the patching, which infected.


Doesn't county? Well, some 39 years later, Samuel de Champlain held one in Quebec with the Québécois, probably not called that yet, and the Mi'kmaq. Cranberries were served.  I don't know about turkey, but could be.  Quebec is within the historic range of turkeys.

All of the above courtesy of Craig Beard.


But wait, Don Pedro Menéndez de Avilés had a Mass of Thanksgiving celebrated on September 8, 1565 upon his landing in Florida.  That beats out Frobisher by over a decade.  And if that doesn't count, coming after Frobisher, but before Champlain, was Juan de Oñate in 1598, who led an expedition of 500 people, and 7,000 head of livestock through the harsh Chihuahua to a location that is now El Paso and, on April 30, 1598 dedicated a day of Thanksgiving.

What does all this tell us?  Well, what we've noted before. Thanksgivings are a common thing in Christian cultures.  The "first" Thanksgiving really wasn't, and it wasn't particularly unique.

A Protestant Country. It's history, and what it means.


One of the blogs that's linked into the right on this site recently had this item:

The Declaration of Independence Founded a Theistic Republic

I should note, if you look at the items linked in on this site, over on the right, in the general interest category, there are things from the right and the left.  If you only looked at some of my posts,  you would assume that I'm a flaming liberal, maybe even a progressive.  If you look at others, you'd assume I'm a conservative (you wouldn't assume I'm a populist, and I'm not).  That probably means that I'm something else entirely, and indeed my views span right and left.  

A full reader of this blog would know that I'm a Catholic, however.

One thing that I think is obvious to serious observant Catholics, and likely observant Orthodox, is that this is a Protestant Country.  It really is. That's different from a "Christian Country".  It's Protestant. Even people who like to spout off that this country doesn't have a religious founding of some sort are, actually, some sort of cultural Protestant, by and large.  It's pretty obvious if you are a dedicated member of one of the minority religions, Catholic, Orthodox, Jewish, Muslim, etc.  As Protestants live in a Protestant culture, they don't realize that the culture is Protestant.  Indeed, one of the charming things about Americans in general is the belief that everyone all over the globe thinks just like we do.

To take it a step further, quite a few sort of adherent members of other faiths, or maybe just not really well-informed members of other faiths, are heavily Protestantized.  So you'll find Catholics that have heavily Protestant views, for example.

The deeply Protestant culture of the country impacts almost everything about it, from our economics to our foreign policy.  It may not be at all evident to average people, but an example of that can be found in the country's overall reaction to the two major ongoing wars being fought right now.

I've supported, as people here would note, the Israeli war against Hamas, which Hamas started.  But to be brutally honest, a lot of American support for Israel comes from two sources.  One is the country's Jewish population, which is actually quite small, but which has been historically influential since some point in the mid 20th Century. The other is due to Evangelical Christians who see the creation of the Jewish state in 1948 as a fulfillment of a promise in the book of Revelation, although they aren't the only Christian's, or perhaps individual Christians, to see that, that way.  Evangelical Christians, however, tend to see Israel in absolutist terms and many see supporting Israel as a way to directly bring about the Second Coming.  For its part, the Israeli government, which actually tends to be highly secular, has worked that pretty heavily over the years.

Catholics and the Orthodox have a much more nuanced view of this topic, however, as their relationship with the region goes all the way back.  Apostolic Christians were present in the region since day one.  Early on, Apostolic Christianity won many converts of the Jews in the region, but also of Arabs and other regional populations.  Christianity, and by that we mean Apostolic Christianity, largely converted the entire region before the Arab conquests of the 5th and 6th Century brought in Islam, but even then huge populations of Christians, and again we mean Apostolic Christians, as that is all that there were, remained.  What Protestants, not Apostolic Christians, termed the Crusade when they began to falsify history came about originally to try to protect the pilgrimage routes to the very region that is now being fought over.  At least up until fairly recently, 10% of the Palestinian population remained Catholic, and to the north, Lebanon was, up until fairly recently, predominately so.  Large populations of Orthodox Christians were also to be found.  Israel, in its relationship with out of the region Christians, however, reaches out mostly to Evangelical Christians who are pretty much completely foreign to the region.

The English Colonies were of course colonized by residents of Great Britain, who were, at the time they began to do that, Protestants.  They were not all members of the Church of England or the Church of Scotland, however, and that very much has its ongoing impact today.  Dissenters from the Protestant state churches, such as the "Pilgrims", took refuge in North America from whichever Protestant church was in control at the time, which was usually the Anglican Church in England, and the Presbyterian Church of Scotland in Scotland.  Immigrants from minority Protestant faiths didn't tend to have a concept of extending religious liberty in the New World, but rather escaping oppression for their minority views in the Old.  Once in North America, they tended to be just as intolerant as the established churches they had escaped from.  The one thing they could all agree on, however, is that they hated Catholics.

That was in large part because the English Protestant churches of all types had to rely on myths to justify their existence. The Church of England hadn't even really intended to separate long from the Catholic Church at first, but once things got rolling, it was hard to go back.  This was for a variety of reasons, and to at least some degree the Church of England remains uncomfortable with its separation.  It's made several attempts towards reversing it, and some significant sections of it basically pretend it didn't occur to a certain degree.  But an early feature of it was an attempt to justify what it had done, which it never really came up with a good thesis for.  Part of that simply devolved to creating a mythical history of Medieval Catholicism, a different approach than that taken by the norther European principalities that followed Luther, who also didn't mean to really separate at first.

Over time, the mythical history of the Medieval Church that the English created passed away in the UK itself.  Brave Catholic remnants hung on, and the fact that Ireland was part of the United Kingdom always meant that the fables had objections to them.  But in the English colonial experiments in North America, this was largely untrue.  Immigrants to the colonies were overwhelmingly Protestant, if in some areas not overwhelmingly Anglican.  Fables developed during the Reformation were carried over and instituted into the telling of American history and into American culture, which is why even now students at higher levels will hear stories of bloody Inquisitions and naked aggression in the Middle East that are simply untrue.

Part of the fable is that the country has always been supportive of "freedom of religion" and even that this is enshrined in the Constitution.  It isn't, and it hasn't been.  

At the time of the Revolution, almost all American colonist were Protestants.  Certainly exceptions existed, but Catholics were a distinct minority and members of other religions, such as Judaism, were nearly non-existent.  A significant exception had been Africans brought over as slaves prior to the 1700s, but during the 1700s they largely converted to Protestant faiths, reflecting the religion of where they were held, although often not the same varieties, exactly, of Protestantism of those who held them in bondage.  Certainly slaves when first brought over, which was still occurring at the time of the Revolution irrespective of its illegality, were members of African animist religions by and large. About 1/3d were Muslim, however, and a few were Catholic.  In terms of cultural myth, this is interesting in that it's commonly forgotten that most African slaves were animists at the time of their enslavement and also that the common excuse at the time that they would be introduced to Christianity actually wasn't true for all of them, some already being Christians.  Be all of that as it may, the legacy of pre enslavement religions dissipated relatively rapidly, although some remnant of it remains even today in terms of folk beliefs.1 

In 1776 when the nation rebelled against its Anglican monarch, King George III, most of the rebellious leaders in the Continental Congress were solidly Protestant.  Indeed, one of the Intolerable Acts they passed as causi belli was the Quebec Act, which allowed the Québécois to remain Catholic, which says volumes about just how anti-Catholic the country was.  A popular myth had developed that the founders of the republic and its constitution were largely non-Christian theists, but it's largely baloney.   The article linked in above sort of adopts that view, without really fully expressing it, in order to avoid, most likely, that the Founders founded a Christian nation, or a Protestant one.

That aside, they certainly did found a theistic republic, and their early thoughts and documents are shot through with it.  Nearly all of them, if not in fact all of them, believed in "natural law" which, as the article notes shows up in the Declaration of Independence, which states:

The unanimous Declaration of the thirteen united States of America, When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.

And it goes on from there.

Okay, well so what?

Part of this is just historical.  It's important to be accurate about a nation's history, and frankly the country was founded as a Protestant republic in which everyone, almost, was a Protestant.  That was its culture, and to an enormous degree, it remains its culture today.  Countries always have a culture, and beyond that, they deserve one.


But (and there's always a but), this also raises some important cultural, let alone, religious topics.

As to Protestants, one thing to keep in mind that while various Protestant denominations made up the majority of practice for Americans, there was not one single Protestant church and as the nation grew, this very much became the case. At the time of the  Revolution, it would have been highly likely that almost everyone in a community in which any one person lived was the same type of Protestant.  In Appalachians regions, for example, most were some type of Protestant.  In New England, most were (although not all0 were likely Anglicans.  There were Quakers and other sects of course, but people largely lived in a community in which everyone was a member of that sect, unless you were of a distinct minority community like Catholics and Jews.

As the country expanded, however, this began to change, a fact aided by the separation from the United Kingdom which now meant that immigrants from Norther Europe in general, rather than Great Britain in particular, were widely accepted..  European Protestant faiths that had not been in the country in large numbers began to come in, with no real opposition to that.  Lutherans became very common in areas with large communities of Germans.  Various Anabaptist groups, always present, likewise expanded and became very influential in some regions of the country, particularly the American South.

And into this distinctly American brands of Protestantism developed, something that Americans seem particularly ignorant of today.  The "village preacher" or the church that was only loosely affiliated with a denomination became common.

Gather at the River in eight different John Ford films.  Ford was a devout Catholic, and obviously saw this song as emblematic of American, and Protestant, Christianity.  I've heard it in a Catholic Mass exactly once, in Pennsylvania.

This in fact became a feature of American life.  Well into the 1980s, of course, most American towns were heavily represented by a wide variety of American Protestant churches, but almost all of them had what is now called  "non-denominational" church headed up by a pastor who likely also worked five days out of seven in something else.  That figure became such an iconic American that such pastors are portrayed again and again in American films, such as those noted above, but even in much more recent ones.

The fact that American Christianity became sufficiently separate from European Christianity mean that a sort of do it yourself Christianity took particularly strong root in the US, and also in Canada, in a way that it didn't elsewhere.  Those who separated, for example, from the Russian Orthodox Church in Imperial Russia tended to become Old Believers, or even Catholics, although populations of refugee Anabaptists came into the country as well.  You don't find big populations of minority in Protestant religions anywhere else, however, in North America, save for areas that American Protestants have sought to proselytize in, some of which are areas that are already heavily Catholic or Orthodox.  Unique nearly wholly American strains of Protestantism, or religions that came out of Christianity, developed.

As this occured, it had an impact on the culture noted above, and still very much does.  Demographers have wondered about the rise of the "nones", but in fact they've always been there.  Rank and file Protestants have often not worried much about pew hopping.  People baptized in a Baptist Church will go to an Assemblies of God Church, and not think much about it.  Beyond that, a fairly large group of Americans feels that they are really God-fearing Christians, even though they very rarely go to Church.  I've heard people who never darken the door of a church save for a funeral or wedding discuss in earnest terms how the country needs to turn back to its Christian values, and in fairness, some do in fact practice Christian virtues fairly notably.

As the same time, however, people who claim this sort of loose ill-defined American Christianity often have completely jettisoned huge tenants of actual Christianity.  People will live together without being married or otherwise engage in conduct that any conventional strain of Christianity regards as gravely sinful.  Divorce, specifically prohibited by Christ, is widely practiced by American Protestants who don't give it a second thought.  In some ways, the easy practice of the very loose American Protestantism ranges from religion made very, very easy, to those denominations which have very strict rules that never actually appear in the New Testament, or Old, at all.

The Pine Tree Flag, one of the flags used by American revolutionaries during the war for independence.  People can say what they like, but a rebel army flying a flag like this is not battling for a secular republic.  Currently, this flag is associated with a group of far right wing Evangelicals of the New Apostolic Reformation who are inaccurately defined as Christian Nationalist, but who do share significant amounts of their goals including the restoration or imposition of a Christian, by which they really mean Evangelical Protestant superstructure on the country. 

Into this mix, however, we now have the New Apostolic Reformation, a Protestant movement that is confused by commentators with Christian Nationalism and even sometimes confused at to its American Protestant status.

The New Apostolic Reformation comes out of that branch of American Protestantism that has the concept that the United States itself has a particular Devine mission.  This sort of thinking has roots in American Protestantism that go fairly far back in the 19th Century, and it still is particularly strong in some branches of non-mainline, if that is a word, Protestantism, and also in Great Awakening religions that came out of Protestantism.  The followers of such thoughts tend to believe, for example, that certain figures (often George Washington) were charged by a Devine mission at the time of the Revolution, and also tend to believe that the U.S. Constitution was divinely inspired.  You can find such thoughts today amongst various American Protestant religions outside of those which have retained strongly European roots, and also, as noted, as offshoots from Christianity.  For example, you will sometimes hear the words common to the belief quoted by some Mormons, although it is not a tenant of the Mormon faith itself.

It was partially this line of thought that gave rise to the Manifest Destiny belief that many Americans held in the 19th Century, but it carried on until the 20th Century. Consider, for example, this 1900 statement after the US had taken the Philippines during the Spanish American War:
Mr. President, the times call for candor. The Philippines are ours forever, "territory belonging to the United States," as the Constitrltion calls them. And just beyond the Philippines are China's illimitable markets. We will not retreat from either. We will not repudiate our duty in the archipelago. We will not abandon our opportunity in the Orient. We will not renounce our part in the mission of our race, trustee, under God, of the civilization of the world. And we will move forward to our work, not howling out regrets like slaves whipped to their burdens, but with gratitude for a task worthy of our strength, and thanksgiving to Almighty God that He has marked us as His chosen people, henceforth to lead in the regeneration of the world.
* * *
Mr. President, this question is deeper than any question of party politics: deeper than any question of the isolated policy of our country even; deeper even than any question of constitutional power. It is elemental. It is racial. God has not been preparing the English-speaking and Teutonic peoples for a thousand years for nothing hut vain and idle self-contemplation and self-admiration. No! He has made us the master organizers of the world to establish system where chaos reigns. He has given its the spirit of progress to overwhelm the forces of reaction throughout the earth. He has made us adepts in government that we may administer government among savage and senile peoples. Were it not for such a force as this the world would relapse into barbarism and night. And of all our race He has marked the American people as His chosen nation to finally lead in the regeneration of the world. This is the divine mission of America, and it holds for us all the profit, all the glory, all the happiness possible to man. We are trustees of the world's progress, guardians of its righteous peace. The judgment of the Master is upon us: "Ye have been faithful over a few things; I will make you ruler over many thing."
From Congressional Record(56th Cong., 1st Session) Vol XXXIII, pp.705, 711.

The concept of the US as a New Testament "chosen people" remains surprisingly strong in some quarters of American Protestantism.

The New Apostolic Reformation, faced with a United States of the early 21st Century in which the openly strong Protestant connections are now highly muted in many places, have taken this one step further than most did in the past and openly seek to establish a new wing of Protestantism which advocates for the "restoration" of perceived "lost offices" of what they conceive to have been, inaccurately, in the early Church, such as prophet and apostle. There were indeed, of course, prophets in Judaism.  And there were apostles during the Apostolic Age.  Indeed, as a distinctly Protestant movement, it ironically fails to grasp that the Catholic and Orthodox Churches are true Apostolic Churches, and they were founded by the apostles.  Restoring the "office" of apostle is not possible, as the Apostolic Age is over and Apostolic revelation fixed, something acknowledged not only by the Apostolic Churches, but also those churches of the Protestant Reformation which arose during the Reformation, the latter of which differ on that point from the Apostolic Churches only in regard to their relationship to the Apostles.

The NAR has been particularly associated with current strains of Trumpist populism, and in a vague sort of way helps to explain what is going on.  As American Protestantism outside the mainline Protestant churches has always had sort of a "do it yourself" aspect to it, it's free to conceive of a mission like the NAR's while also free to ignore vast tracks of actual Christian doctrine.  Looked at that way, the NAR doesn't, at least for the time being, need to worry itself about divorce and remarriage as antithetical to Christianity, or even the requirement that Christians be their brother's keeper.  Rather, the thought is, that is, by some, that political success can be achieved, after which a society modeled in their view of Christianity can be imposed from the top down.

In this fashion, the life of a figure like Donald Trump can be flat out ignored in pursuit of what is imagined to be a greater goal, which is distinctly different from the view of some other Christians that they must vote for Trump as they have no other moral choice.  Looked at this way, Trump becomes some sort of latter day Cyrus the Great, a non congregant being used by God to achieve a greater goal.  It's a radical belief, but it is out there.

Speaker of the House Johnson flies the Pine Tree flag outside of his Congressional office.


The flag of Vatican City.  This flag can occasionally be found in Catholic Churches.  I can recall at one time a point at which American flags, which also occasionally could be found in Catholic Churches in the US, were removed.

An oddity in the US is that the largest single religion in the United States is a minority religion, that being Catholicism.  Most Americans are Protestants, but the single biggest faith is the Catholic faith.  And contrary to what some like to suggest, not only are Catholic numbers holding their own, but they're growing.  At the same time this is occurring, moreover, the second "lung" of the Church, Orthodoxy, is expanding as well.  

Because this is such a Protestant country in culture and outlook, one of the things about at least a lot of Catholics in the US is that they were heavily Protestantized, something that really took off once JFK told the country he could be a Catholic on Sundays, but the country didn't really need to worry about that for the rest of the week. A disaster for Catholics, Catholics rushed to acclimate and went from being seen as vaguely strange and threatening to the rest of the country to being just one denomination. At the same time that this occured, actual reforms in the Church, combined with the "Spirit of Vatican Two" in fact made Catholics seem that way to many "main line" Protestants and also to many rank and file Catholics.  Many distinctly Catholic practices that had deeply inserted themselves into Catholic culture disappeared.  Catholics Masses were now in English (most places) or Spanish in some.  Catholics no longer were bound to eating fish as a penitential observance on Fridays outside of Lent.  Distinctive female head coverings started to disappear (prior to Vatican II, we'd note).  Unique accordance of respect in a formal way towards Priests ended.  A fairly uniform Catholic education ended (one that I hadn't participated in, nor had my father).  A weak 1970 Catechetical set of instruction came in, leading to an entire generation, of which I am part, hardly knowing the ins and outs of their Faith by the time they passed through it.

By the 80s and 90s, members of the Church who would never have thought of marrying in a Protestant Church or church shopping were doing so. Divorce and remarriage, something long common in the Protestant churches, also came in.

In some ways, it's now easy, retrospectively, to see how this came about.  A lot of this was due to what might be regarded as cultural shell shock, or as one sociologist put it in a different context, "future shock".  A generally disdained people for the most part, in much of the country Catholics kept to themselves and lived in "Catholic Ghettos" where their cultural uniqueness wasn't open to the rest of the world up through the middle of the 20th Century. This was never wholly the case, of course, and there were always notable converts to Catholics who were out in the world.  In the West, which always tended to break down distinctions, this was much less the case once people were outside of big cities, like Denver and Salt Lake.  

Still, in that time period, most Catholics were also blue collar workers and very few, save for some in certain professional occupations, had attended university.  Those that did often tried to attend a Catholic university, which in those days were really Catholic.  So, in much of the country they worked blue collar jobs, if they were professional their clientele was Catholic as a rule, and they tended to live in Catholic Communities. This was true for the Orthodox as well.  And it was also true for Jews.  Indeed, in some ways, the overall situation of these communities resembled that of African Americans, all of whom were disdained by the Ku Klux Klan and other nativists. 

World War Two started to massively erode this.  For the first time large numbers of Catholics attended university and after the war, for the same reason, this continued on due to the GI Bill.  The walls of the Catholic (and Orthodox) Ghettos began to come down.  Vatican II came along and made institutional changes in the church. Separately, the Vatican change the liturgy to its current form, a definite improvement, and provided that it could be said in the vernacular.  Bishops and Priests who assumed a certain directly from this began to expand on it, and a Catholic President came in and told Americans that Catholics were just like everyone else, something a lot of Americans rapidly embraced. Similar developments happened north of the border where the Church itself started the process of dismantling institutional control of large areas of Quebec society, which in turn developed into the Quiet Revolution.

Looking back now, lots of younger Catholics wonder why their grandparents allowed so much to erode.  Why did they allow the incidents of Catholic culture to fade? Why did they put up with taking out the altar rails?  Why wasn't some Latin retained?  Why did the parishioners not balk when the Bishops lift year around penitential meatless Fridays?  The shock of it all seems like a likely answer.  Having gone from heavily Irish, or German, or Italian communities and practicing a religion that practically had its own language, and that meaning that your future in the larger, Protestant, American society was at least partially laid out for you, and limited, to one in which they were told that they were fully part of the larger consumerist limitless American society where the rules only loosely applied, and then having part of the old culture simply destroyed, they were shell shocked.

But, in application of Yeoman's First Law of Behavior and Third Law of History, they've gotten over it now.


We've discussed this a lot recently, but at this point, it seems pretty clear that something is going on, and maybe even clear what it is.  One big thing is that we Catholics are different after all.

Try as the American Church of hte 70s might, the fact of the matter is that CAtholic's remain stubbornly subject to the letter to Diogentus:
Christians are indistinguishable from other men either by nationality, language or customs. They do not inhabit separate cities of their own, or speak a strange dialect, or follow some outlandish way of life. Their teaching is not based upon reveries inspired by the curiosity of men. Unlike some other people, they champion no purely human doctrine. With regard to dress, food and manner of life in general, they follow the customs of whatever city they happen to be living in, whether it is Greek or foreign. 

And yet there is something extraordinary about their lives. They live in their own countries as though they were only passing through. They play their full role as citizens, but labor under all the disabilities of aliens. Any country can be their homeland, but for them their homeland, wherever it may be, is a foreign country. Like others, they marry and have children, but they do not expose them. They share their meals, but not their wives.  

They live in the flesh, but they are not governed by the desires of the flesh. They pass their days upon earth, but they are citizens of heaven. Obedient to the laws, they yet live on a level that transcends the law. Christians love all men, but all men persecute them. Condemned because they are not understood, they are put to death, but raised to life again. They live in poverty, but enrich many; they are totally destitute, but possess an abundance of everything. They suffer dishonor, but that is their glory. They are defamed, but vindicated. A blessing is their answer to abuse, deference their response to insult. For the good they do they receive the punishment of malefactors, but even then they, rejoice, as though receiving the gift of life. They are attacked by the Jews as aliens, they are persecuted by the Greeks, yet no one can explain the reason for this hatred. 

To speak in general terms, we may say that the Christian is to the world what the soul is to the body. As the soul is present in every part of the body, while remaining distinct from it, so Christians are found in all the cities of the world, but cannot be identified with the world. As the visible body contains the invisible soul, so Christians are seen living in the world, but their religious life remains unseen. The body hates the soul and wars against it, not because of any injury the soul has done it, but because of the restriction the soul places on its pleasures. Similarly, the world hates the Christians, not because they have done it any wrong, but because they are opposed to its enjoyments. 

Christians love those who hate them just as the soul loves the body and all its members despite the body's hatred. It is by the soul, enclosed within the body, that the body is held together, and similarly, it is by the Christians, detained in the world as in a prison, that the world is held together. The soul, though immortal, has a mortal dwelling place; and Christians also live for a time amidst perishable things, while awaiting the freedom from change and decay that will be theirs in heaven. As the soul benefits from the deprivation of food and drink, so Christians flourish under persecution. Such is the Christian’s lofty and divinely appointed function, from which he is not permitted to excuse himself.  

In other words, Catholics that came up after the 80s looked at what the World had given to accommodating Catholics of the late 60s, 70s, and 80s, and found it wholly wanting.  Like topics, we're otherwise writing on in slow motion, tradition, which turns out to be grounded in something real, and there's an effort to take it back. As that's being done, it's the case that the reforms that came in are being rejected, sometimes a little, sometimes a lot.

Trad girls in conservative skirts and wearing chapel veils, young men fairly conservatively dressed, parishioners attempting to secure Latin Masses, or going to Easter Rite Devine Liturgy, aren't seeking to reform the reform, which up until recently was the vanguard of a return to tradition. They're seeking to wholesale bring the incidents of Catholicism back in.  In doing that, they're making it plain that they're not just another denomination, and they don't want to really be part of the American religious scene.  Whether they're applying the Benedict Option or the Constantine one, they're not only not melting in, they're returning to wholesale different.  And that different doesn't look back to 1776, it looks all the way back.

So why does any of this matter?

Cyrus the Great.  Some far right Evangelicals tend to see Trump as a sort of Cyrus figure.  Cyrus was not Jewish, but his proclimations favored the Jewish faith in an existential sense.

Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying: 'Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah. Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.'

 Ezra 1:1–4

Well, it does, for a variety of reasons, some mild, and some a bit scary.

One thing is this.  It used to be particularly noted by some that the English-speaking world was particularly given to democracy, which it was.  Those with a limited horizon tended to associate this solely with the United States, but that was in fact extremely inaccurate.  The United Kingdom had a functioning parliament in 1776 when we abandoned the UK's overlordship, and in fact that is part of the reason that we did that. They had a Parliament, and they weren't letting us in.

A person can say what they want about that and try to disassociate it somehow from something particularly English, but it is there.  France, in 1776, wasn't democratic. Spain wasn't either.  You can't really find another major power that was.  And all of England's progeny took this path for a long time.  Canada never had a non-democratic moment.  Nor did New Zealand, or Australia.

Now, English democracy was not perfect, and the franchise was not even particularly large.  Major classes were completely excluded based on economic, and also in the case of Catholics, religion.  But it was there and that heritage was conveyed.  Moreover, when it took root in North America, it expanded beyond what it had been in the UK pretty rapidly.

Which leads us to a more radical proposition.

What was also conveyed early on was a certain culture, and part of that was a political culture. The overall culture, however, was Protestant.  And it remains so.  It's so Protestant that even the atheists are culturally Protestant.

An essential element of that American Protestantism is the concept of "I can make up my mind for myself and nobody can tell me what to do".  Lots of religious "reformers" in the US have done that, but that's a Protestant thing.  To Protestants, it's not strange to hop from one Protestant denomination to another, and to even include denominations that claim to have no denomination, even though the they do.  Catholics and Jews, on the other hand, are part of one, big, global, faith.  Moving from parish to parish, for Catholics, is no big deal, as Catholicism is the Church.  But going to another denomination is an extraordinarily radical move and an act of rebellion.

Democracy, of course, as a movement has spread well beyond the English-speaking world and indeed, there were democracies that spring up in various places in the non Protestant world, as for in example Italian city states.  Antiquarians will point out the example of ancient Athens, or even Germanic and Nordic raiding bands.  On the last item, all people are democratic at the tribal level, pretty much.  None of this really counters the point, however.

This brings us to the next reason this is important.  The most recent movement, which is threading through American Evangelicalism, is radically exclusionary in a way, and this too is part of the North American religious heritage.

It wasn't until after the Civil War that American society really started to view Catholics as suitable citizens,a and then only reluctantly. The huge Irish and German immigrant populations that fought in the war made Catholics impossible to really ignore.  Jewish Americans were really small in number, but they started to be accepted, very reluctantly, about the same time.  As this occured the word "Judeo-Christian" was invented to include everyone then in the country in a singular larger American Christian sort of world.  But the fact remains that hostility towards both religions, and more recently Islam, has been an ongoing feature of American life.

Catholics, and if there are any, Jews and Muslims (the latter two unlikely in any numbers) flirting with the new concepts of Christian Nationalism and National Conservatism really need to do so at their caution.  The New Apostolic Reformation forces may have a similar view on moral matters as mainstream and conservative Catholics do, but the NAR is definitely not Catholic.  And the history for Americans of general of politics and religion being welded together, and indeed coopting each other, is not a comfortable one at all.  Put another way, Donald Trump is not a deeply religious, or even moral, man, and there's no real reason to believe that he's some sort of Cyrus the Great.

But some clearly see him that way, explaining their actions, and even some of the odd propoganda in the Trumpist camp.

None of this is to say that faith shouldn't inform a person's politics.  It should.  But they are not the same thing.

Footnotes:

1. Native Americans of course had their own religions, but what was different about their history, up until the early 20th Century, is that unless highly assimilated, they weren't "Americans" at all.  It wasn't until 1924, a date which our 100 year retrospective posts haven't even yet reached, that all Native Americans were granted U.S. citizenship.

Related Threads:

Christian Nationalism, National Conservatism and Southern Populism. Eh?

Probably a fairly realistic idea of "First Thanksgiving" fare.

Except a lot fancier.

Apple Cider Braised Deer Roast with Roasted Butternut Squash and Rice

Sunday, August 1, 2021

Monday August 1, 1921. Looking at the 300th Anniversary of the founding of Plymouth, MA, from the prospective of the 400th

On this day in 1921, President Harding addressed a crowd at Plymouth, Massachusetts, in celebration of the 300th anniversary of the founding of an English colony there.  Why they regarded the founding as 1621 in 1921, and we regard it as 1620 in 2021, isn't really clear to me.


At any rate, apparently this year there's been trouble actually figuring out how to celebrate the anniversary, with COVID 19 playing a definite role in that.  Celebrations planned last year were pushed into this year, and a news story indicates they're still up in the air.


A 400th anniversary only comes about once, of course, so something ought to be done to mark the event, although the big shadow that hangs over it is the reassessment of the country's early history and its association with colonization, imperialism, and race.  This started prior to 2021 with the New York Times releasing its 1620 Project, which has been controversial, and under the Trump Administration sparked the 1776 Project, which in turn was immediately terminated following the election of President Biden.  Nonetheless, this may be an event which the dampening impact of SARS-CoV-2 which is oddly a good thing in some ways, although the disease and pandemic certainly are not.

On the same day, President Harding informed Congress that the US was obligated to loan $5,000,000 to Liberia under an agreement reached in September, 1918.  The loan itself had come about in the context of World War One, and was part of an inducement for the Liberian declaration of war against Germany.  Germany had constituted 75% of Liberian trade prior to the war.

It was the first flight for the Curtis CR-1, a racing airplane designed for the U.S. Navy.


A grand total of four were built.

If it seems odd that a racing plane was built for the navy, racing aircraft were a major feature of fighter, or as they were then called "pursuit" aircraft development between the wars. Even the Supermarine Spitfire was developed from a racer.

The relationship between the CR-1 and the Curtis Hawk series of biplane fighters is obvious.

Curtis P-6.

I've always thought the P-6 was one of the most beautiful biplanes every built.

In Spain, riots broke out and troops mutinied over recent Spanish defeats in Morocco. At this point, in fact, Spanish Morocco was in control of the Rifian government, save for a small portion still held by the Spanish.

Monday, December 21, 2020

December 21, 1620. The Mayflower Passengers Land.

 That is, exactly 400 years ago.


The landing was partially precipitated by the fact that the Mayflower had run out of beer, which was a more important matter than it might sound.  The English were overall used to drinking beer, but the reason was that beer, because of the way that it was made, was safe to drink. Running out of things to drink is bad anyway you look at it.

In modern times its become common to levy all sort of criticism and virtue signaling on this event, noting how "horrible" Europeans were for colonizing North America.  All of that views the world from was the comfortable late 20th and early 21st Century prospective which has only been shook up a little by the visitation of a plague upon is, something that people in the 17th Century regarded as one of life's norms.  It is true, of course, that the Mayflower passengers were essentially landing where they weren't invited to take land that wasn't theirs, but they didn't see it that way. And its important to remember that the native residents of the land that they were essentially if unknowingly invading viewed the world much differently than anyone in North America does today, through eyes that tended to regard their own tribes as "the people" with everyone else being some sort of alien people.

Indeed, the Mayflower passengers were only in possession of marginally technically superior implements than their unwilling hosts, who themselves were a more or less constant state of war, near war, or soon to be war, with their neighbors.  It's not true, as some have suggested as a reactionary counterfactual, that the Europeans were regarded as one more tribe. They were definitely different. But early on the technological advantage that's so often assumed to be there simply wasn't.  In warfare the natives were every bit the equals, and maybe the superiors in every sense to the new arrivals.

And none of this is to suggest the old grade school version of the "pilgrims" either. They were religious bigots whose situation was brought about by the fact that they couldn't get along at all with the Church of England or darned near anyone else.  They would have regarded Catholics, which all the British had been less than a century ago, as heretics and they didn't view the Church of England cheerfully.  They had adopted very rigorous concepts of Calvinism and regarded most people damned by God to Hell from the moment of their conception, a novelty that no  Christian had held before the Reformation.  Our concept of them and what they approved of and didn't approve of is accordingly massively off the mark.  They approved of piety, but because it was temporal proof of their predestination. As noted, unlike many who look back to them now as religious ancestors, they approved of alcohol as well.  They were also huge supporters of marital sex, which is something we don't associate their piety with.

They disapproved of most forms of entertainment, which was another thing that had gotten them in trouble in Europe.  They required church attendance on Sunday by law, but then that was also a legal norm in much of Europe. They'd approved of the Calvinist ban of sports on Sunday in England during the Cromwell era.

Not everyone on board the Mayflower was a member of their group by any means.  Indeed, the "pilgrim" passengers.  The ship held 102 passengers but some were just that, not religious dissenters.  Be that as it may, the puritans dominated the ship in culture and conduct, and as colonist.

Their journey was no doubt arduous, and coming in winter, risky in more ways than one.  One person died on the way, and another was born.

I personally have no known connection with them.  The first of my ancestors to set sail across the Atlantic for the New World left from Normandy, not Holland, and arrived in Quebec, not New England.  I'm completely comfortable with that.  But my much more American by ancestry wife has a demonstrated ancestral connection with the 102 passengers of the Mayflower but, as her curiosity on historical matters is much lower than mine, if I asked her right now who it was, she wouldn't recall, and wouldn't be interested in looking it up. Still, that means my two children likewise have ancestors who landed at Plymouth Rock in 1620.

And its important to note, that really was something, no matter how human or failed those people may have been.  I can't say, as I look around, that people are doing much better in any segment of human conduct today.

Wednesday, September 16, 2020

Thursday, November 28, 2019

Thanksgiving Reflections

Puritans on their way to church.

It's become sort of an odd tradition in the US in recent years to either criticize a holiday in general or to lament how weakened its become in the modern observance of it. The two are diametrically opposed feelings of course, but they seem to be equally present.

In regard to Thanksgiving, the trend has been by some to comment on how we just don't grasp how the very first Thanksgiving is misunderstood.  This commentary takes the form of the mild, in noting that the Mayflower immigrants and their Indian guests were just as likely to have had deer on the table as they were to have turkey (although there's frankly no reason not to suppose they had turkey. . . or maybe goose), to hardcore comments on their being nasty colonialist.  The commentary on the early menu is historically interesting but latent prejudging of their overall natures is seemingly rarely done accurately and opens up moderns to criticism as well.

Of course, this website itself hasn't been immune to that as we've noted more than once that the "first Thanksgiving" wasn't that.  Thanksgiving feasts are common feature of every society that farms, which means almost every society.  Those feasts are, it should be noted, uniformly religious in nature.

We noted all of that in our first posts here, in 2012, that dealt with the holiday:

When we were kids were taught, back in the old days, that the holiday was thought up by the Pilgrims, those Puritan colonist who landed at Plymouth Rock, as an original day, celebrated with their Indian neighbors, to give thanks for their first harvest.  That's not really true.  I'm sure it's true that they celebrated a Thanksgiving, but then they would have for a variety of reasons. The most significant of those would have been that a Thanksgiving was the European norm.

Thanksgiving was a universally recognized religious celebration recognized in every European country.  The holiday gave thanks to God for the harvest.  At some point in Europe the celebration came to be formally recognized in the Catholic Church, centered date wise around the harvest in southern Europe, by a few days of fasting prior to the Church recognized holiday.  How the Reformation effected this I do not know, but I am certain that the Puritan colonists would have celebrated Thanksgiving in England and in Holland prior to every having celebrated it in the New World.  Indeed, as is sometimes missed, not all of the Mayflower passengers were Puritans by any means, and this is no less true for the other passengers on that vessel. They all would have come from a relatively rural English background and they all would have been familiar with a Thanksgiving Day.

Thanksgiving remained a generally recognized religious based holiday in North America well before it was established as a national holiday in the United States, and in Canada (on a different day).  In the United States, the first Federal recognition of the holiday came during the Civil War, during which time Abraham Lincoln sought fit to note it, in the context of the terrible national tragedy then ongoing.  While that may seem odd to us now, there were real efforts even while the war was raging to try to fit what was occurring into context, which would eventually lead to Decoration Day and Memorial Day (essentially the same holiday). During the war, noting what was occurring on Thanksgiving seemed fitting.  The holiday was seemingly moved around endlessly for many years, and even as late as Franklin Roosevelt's administration new dates for it were fixed, all generally in November. States got into the act too, such as Wyoming, with governors occasionally fixing the date.  The current date stems from a 1941 statutory provision.


We also noted there, regarding its religious nature:

It's interesting to note that up until the mid 20th Century the norm was to take a turkey home alive, and dispatch it at home.  This is rare now, as people have become somewhat delusional and wimpy about food, with some even going so far to believe that if they abstain from meat entirely, that they're not killing anything, a delusion which demonstrates a complete lack of knowledge of any kind of farming or food transportation (more animals die smacked by trucks on the road than most can begin to imagine).  That meant that the turkey was no doubt pretty darned fresh, as well as tasty.




What all of this tells us, as noted before, is that the observance of the holiday has been incredibly consistent for an extremely long time.

Efforts to formalize it as a national holiday, only dealt with in part, really came about during the Civil War and it was clear right from that time that effort, which built upon an already existing civil custom, were both familial in nature, tied to the harvest, and had an emphasis on giving thanks to God.

Indeed, on that latter point, Thanksgiving is one of those days like Christmas that frankly makes no sense whatsoever outside of a religious context.  While I'm well aware that there are people who don't make it a religious observation and have the holiday anyhow, it seems weird and even hollow if they don't.  I've been, for example, to Thanksgiving dinners in which no prayer of thanksgiving was done and they seem really lacking. And not only is something lacking, but it's obviously lacking.  Be that as it may, in spite of feeling that way, I come across poorly as I never make a personal attempt to intervene and offer one.  I say one to myself.

Anyhow, with this in mind it strikes me for an odd reason how this holiday, celebrated across the US and in every culture, is one that is really carried over from a distinctly Protestant tradition, and indeed a tradition within a tradition.  I'll not go into it too deep, but its associated with the Puritans for a reason.

The "Pilgrims" as we used to hear them called more often, where Calvinist Puritans who had very distinct and strict religious views.  They didn't practice religious tolerance whatsoever, although at that first English Thanksgiving in North America they no doubt had to as they were a religious minority at the time, something rarely noted about them.

Indeed, the English colonist who came over on the Mayflower were buy and large not Puritans, a religious sect that had grown up in the early English Reformation and which was hostile to the Church of England, with the Church of England being in turn hostile to it.  The history of the early English Reformation is something we'll not deal with here, but we'll note that the early Church of England reflected a schism, rather than an outright separation, from the Catholic Church.  The first Bishops and Priests of the Church of England had all been ordained as Catholic Priest and they all had Catholic theology as their primary view in spite of following Henry VIII into schism on the question of his claimed right to head the church.  Indeed, it's really doubtful that many of them took his claims all that seriously, quite frankly, and the Church of England as a Protestant Church didn't really come about until some time later.  Henry had advisers who were Protestant in their views right from the onset (at least one lost his head for heresy) and he had one wife, if I recall correctly, who was hardcore Protestant, so the door was open.   But he no doubt went to his death in 1547 at age 55 thinking he was a Catholic.

After that the period of turmoil he'd unleashed in his country really ramped up and as we've addressed elsewhere the Elizabethan Religious Settlement ultimately came about through the imposition of certain views by Queen Elizabeth I.  The degree to which she herself agreed with them is open to question, at least one unconformable story holds that she rejected her own clerics on her deathbed as being false clerics, but the settlement was only partially that. While England would become rabidly anti Catholic in later years, that would take years and years and it would have at least two Catholic monarchs after Elizabeth's death, thereby making her sister Mary not the last one.

Oliver Cromwell, Puritan Lord Protector.

One party that didn't accept the settlement was the Puritans.  With no really definable origin, they came up originally as a party within the Church of England that was steadfastly opposed to all of its retained Catholic nature.  Hitting their high water mark during the dictatorship of Puritan Oliver Cromwell, they fit in with the group of British Protestants who were darned near opposed to every sort of religious and even civil custom that the English had. That operated to make them really hated and when the Restoration came about not too surprisingly they were suppressed by an English population that was sick to death of them.  That caused some to relocate to the Netherlands which had religious tolerance due to a religious split existing in that country between a Catholic and Protestant population, but even the Dutch grew sick of them pretty darned quickly.

Mary Dyer, Puritan evangelist, going off to execution in Boston in 1660.

And that caused them to relocate to North America.  Or more properly, for some of them to undertake to do that.

As this isn't a history of the Puritans in North America, we'll basically stop their history there, other than to note that they became really unpopular in the colonies as well. So much so, that even some female Puritan evangelist were executed for returning to a colony from which they'd been earlier expelled.

Anyhow, all of that is noted for a simple reason.

The Puritans were amazing opposed to almost every form of human celebration as we'd recognize it.  Religious holidays that were deeply ingrained in Christianity and which Protestant religions kept right on observing after the start of the Reformation were banned in Puritan regions, including all of England while the dictatorship was ongoing.  Attendance at church on Sundays was compulsory and omission of attendance was punishable as a crime, but Christmas and Easter were banned and actually outlaws.  Sports on Sunday, an English tradition, was also banned.  Certain sorts of sports were completely banned.  May Day was banned.

But Thanksgiving, a day of thanks for a bountiful harvest, never was.  And that's really remarkable.

Thanksgiving was a feature of England's Catholic culture that survived the Reformation and continued to survive into the Puritan era.  It seems to be the one pre Reformation religious observation they were okay with, perhaps because it was a custom, rather than a Canon.

So we now have a civil holiday in the United States with deep religious roots. A Catholic origin, but Protestantized, and proving resistant to real secularization.

With that noted, one thing that's interesting in addition to note is how its a Western tradition, by which we mean that came up in the Latin Rite of the Church as a cultural institution, but not in the Eastern one. And that really shows as its in November.

Having the holiday in October, which Canada does, would actually make just as much sense as having it in November.  Maybe more sense actually.  Most places have actually harvested by late October at the latest.  When I used to have a large garden, which I continue to think I'll do again every year, I'd harvest anything not already harvested on the opening day of deer season, which is in early November.

In the West, the Christmas Season really opens up with Thanksgiving.  Indeed, the setting of the holiday in its current calendar setting was partially influenced by the Christmas shopping seasons.

The time leading up to Christmas is, of course, advent.  This year Advent starts on December 1.

In the west, Advent has become a time of celebratory anticipation of Christmas, and this custom is the case everywhere in the west.  Advent also exists in the East, but the focus is really different.

Indeed, in the East, the forty days prior to Christmas is a second Lent featuring a Nativity Fast.  For Byzantine and other Eastern Rite Catholics as well as the Orthodox that is going on right now.

The rigor of the fast varies by Rite and location and I'm not qualified to really comment on it.  As I understand it, and I may not understand it correctly, in the U.S. the fast basically applies to Monday, Wednesday and Friday.  Like other Eastern fasts, its more strict than the ones that have come to exist in the Latin Rite.

This expresses the view that "there is no feast without the fast", a quote that I'm sure others know the source of but which I do not.  There is a lot to it. Father Michael O'Loughlin, of Catholic Stuff You Should Know fame, holds that the cycle of fasting and feasting puts things in order.  And indeed it might.

Cycling back to Thanksgiving, the Puritans, in spite of their hostility to all things Catholic, and the nation, during the tragedy of the Civil War during which the holiday was first somewhat instituted as a national holiday, got that.  Indeed, both Woodrow Wilson and Franklin Roosevelt, in taking steps to institutionalize it on the nation's civil calendar, got that as well.  It's not an accident that all of those event took place during periods during which there was something equivalent to a vast national fast going on.

Something to consider.