Deism stemmed out of the concept of rationalism’s “natural religion,” which paralleled Locke’s philosophy of the natural rights of man. From English sources before the Revolution, and especially from admiration for the French during and after the war, Deism became popular in the new American democracy. It flourished particularly on the unchurched frontier. The excesses of the French Revolution were popularly regarded as the inevitable fruitage of Deism. ^{37S. E. Mead, “Christianity in America,” lecture 5, p. 3. Such, for example, was the contention of Jedediah Morse in a Fast Day sermon in Boston on March 23, 1798. See pp. 99-102 of this volume.} The stage was set for coming developments.PFF4 27.3

The publications of Ethan Allen and Thomas Paine and the rise of deistic societies and antichurch movements gave the signal for Timothy Dwight, and scores of other defenders of revealed religion, ^{38On Timothy Dwight, see pp. 153-163 of this volume.} to launch an all-out attack on “French Infidelity.” The Great Awakening had already demonstrated effective methods in reaching and moving the populace, and soon Deism and “French infidelity” virtually disappeared under the tidal wave of the new revivalism.’ ^{39See H. M. Jones, America and French Culture, 1750-1848, pp. 410, 411.}PFF4 27.4

And in all this, be it noted, Bible prophecy occupied a central place; by scores of outstanding religious leaders, as we shall soon see, it was regarded as one of the supreme evidences of inspiration, as an infallible light on the immediate times and their final outcome, and the supreme weapon against infidelity.PFF4 28.1

2. ARMINIANISM’S REVOLT AGAINST CALVINISM

But more important to American church development than the issue over Deism, was the revolt of Arminianism. ^{40Arminianism is a term hard to define. Originally the system of the learned Dutch theologian Arminius, it was a negation of Calvinist dogmatism, a protest against certain ideas regarded as implicit in the doctrine of the absolute sovereignty of God, which fully rejected, with Calvinism itself, the idea of “reliance placed upon human nature alone,” teaching the principle that man is entirely dependent on the grace of the Spirit of God for salvation. (Frederic Platt, “Arminian, in James Hastings, Encyclopaedia of Religion and Ethics, vol. 1, pp. 808, 809.) Arminianism occupies the middle ground between over depreciation and overemphasis on the human-“a via media, between Naturalism and Fatalism.” (Ibid., p. 811.) Arminianism advocated moderation and toleration and tended to distrust creeds. It is because of this fact that later Dutch and English Arminians went to extremes of emphasis on the human element and became allied with Arianism. Socinianism, or Pelagianism, which have no true connection with pure Arminianism. The drift toward Rationalism and Latitudinarianism was not a necessary consequence of Arminianism, as is proved by the fact that it was the basis of Methodism, “whose leaders re-stated Arminianism in modern theology in its purest form, and vitalized it with the warmth of religious emotion and the joyous assurance of the Evangelical spirit.” (Ibid., p. 813.)} Like Deism, partly an importation from England, it was nevertheless a native protest against American Calvinism, and was colored by American democracy. The Calvinists, whose endless arguments over doctrinal minutiae had aggravated the situation, submerged their chief differences to present a solid fighting front not only against Deism but also against the growing Arminian menace within the church.PFF4 28.2

Arminianism in essence, teaches that the supremacy of God is conditioned on, the human freedom of will, which He has voluntarily given to man, and it places squarely on the individual the responsibility for his own sins and for his decision to accept salvation. It forced the Calvinists, in answering it, to modify their own statement of doctrine. And many a Calvinist revivalist, calling men to a voluntary decision, came under suspicion on the score of his Arminian implications. American Calvinism was attacked not only through the evangelical emphasis of Methodism but also through the liberal angle of the New England Unitarian schism.PFF4 28.3

VI. America Achieves Separation of Church and State

VIII. New American Arminian Denominations