IV. Reformatory Changes in Every Channel

1. THE RELIGIOUS PROBLEM OF THE FRONTIER

Frontier life in America was rugged. Great distances separated families, and the habit of churchgoing, established in the cities and communities of the East, was vastly different in the West. There the preachers and churches were scarce, and isolation was the rule rather than the exception. Compassing such a situation called for a different technique. Presbyterianism, which had been predominant in various sections of the South and East—and which insisted on a learned clergy and devotion to “closely reasoned theology”—was not as well suited to frontier demands as were the Methodists.PFF4 438.3

The Methodists and Baptists put less stress on learned discourses and more on practical helpfulness. For every man, woman, and child the hardy circuit rider had a message that met their everyday needs. This plan provided at least a partial solution for the religious problem of the frontier, and affection for these heroic men grew in the hearts of the people. Frequently a fervent frontier preacher would set his section aflame with the fire of a religious revival. Public conversion, as well as public confession of faith and experience, was increasingly common as the Great Revival spread. Because of this the Presbyterian Church began to lose its lead. ^{14For a discussion of frontier religion, see pp. 41-46. See also Frederic L. Paxson, op. cit., chap. 13, and Grover C. Loud, Evangelized America, chaps. 8-10.} And because of the rigidity of many of its leaders, split-offs developed over these issues—such as the Cumberland Presbyterians by 1810, and the Christian Church (Disciples) a little later. ^{15For the origin of these churches, see U.S. Census volume, Religious Bodies, 1936, vol. 2; also current Yearbook of American Churches.}PFF4 439.1

Camp meetings were likewise a feature of the new West. The accumulated emotions of the frontier could be released in camp, under the exhortations of powerful pulpiteers. The frontier families, wearied with the loneliness of their routine existence, welcomed the chance of laying aside their worldly affairs for a time and devoting themselves exclusively to spiritual things—morning, afternoon, and night, for a week. It was intensive, and sometimes explosive, but the religion of the West was materially molded by this very development.PFF4 439.2

2. AGITATION AND REFORM SWEEP THE LAND

The spirit of reform likewise began to stir the hearts of men, and the urge for action became increasingly strong. There began to be a breaking forth on every hand, affecting every phase of life and every stratum of society. A fervent desire developed to free slaves from their bondage and to deliver victims of intemperance from the great destroyer. There was eagerness to emancipate women from their social subjugations and to release nations from their ignorance and idolatry. Many wanted to proclaim a “freer gospel” and the “more abundant salvation” to all mankind. There must be equal rights and equal opportunity for all.PFF4 439.3

Because of these impelling ideals, millions in the rising republic were filled with great expectation. A new concept of God, man, privilege, duty, and destiny came into focus. And in the spiritual counterpart to the secular changes on every hand there developed an intense conflict of orthodoxy with Unitarianism and Universalism, of Calvinism with Arminianism, and of Old School with New School theology.PFF4 440.1

The Protestant mind at large had grown content with what had been gained under the Reformation, and had become encased in the creeds and confessions that were now the formal standards of the Reformed faiths. As a result Christianity had grown static and oft times sterile. The reaction to this was a renewed quest for truth, and the light that the Bible would shed on the situation. There was a sharp swing away from French infidelity and the spiritual deadness of rationalism. Untouched areas of life were to feel the impact of this reform spirit. And many denominational split-offs developed about this time.PFF4 440.2

Methodist Protestants came out from the main body in 1830, the Free-Will Baptists developed in 1837, True Wesleyans in 1843, ^{16For these bodies, see also the U.S. Census volume, Religious Bodies, 1936.} and the major denominations-Presbyterians, Methodists, and Baptists-split North and South over the slavery issue. Many groups came to birth within a brief period—such as the Christian Connection and the Church of God. Even the Shakers with their communistic settlements, Mormonism, phrenology, Mesmerism, and the Rochester rappings appeared.PFF4 440.3

Vital truths of the gospel had become hidden under false philosophies. Sin and holiness had, by many, come to be regarded as relative rather than as moral realities, and question was raised as to man’s sinful nature and his ability or inability to obtain righteousness. Earnest men and women, with consciences newly awakened under the great wave of revival, were insisting on the new birth as a conscious experience. The Presbyterians especially were shaken with discussion on the atonement in relation to personal experience, the work of the Holy Spirit, practical Christianity, and the gospel to the heathen. The foreign mission enterprise had now become a throbbing reality, and was commonly considered a fulfillment of inspired prediction. Agitation and reform spread all over the New England States and New York, and swept out to the great Western reserves.PFF4 440.4