Diary in America, Series One

I quote the above passage, as, in the United States, the variety of sects, the continual splitting and breaking up of those sects, and their occasional violent altercations, have all proved most injurious to society, and to the cause of religion itself. Indeed religion in the States may be said to have been a source of continual discord and the unhinging of society, instead of that peace and good-will inculcated by our divine Legislator. It is the division of the Protestant church which has occasioned its weakness in this country, and will probably eventually occasion, if not its total subversion, at all events its subversion in the western hemisphere of America.

The subjugation of the ministry to the tyranny of their congregations is another most serious evil; for either they must surrender up their consciences or their bread. In too many instances it is the same here in religion as in politics: before the people will permit any one to serve them in any office, he must first prove his unfitness, by submitting to what no man of honesty or conscientious rectitude would subscribe to. This must of course, in both cases, be taken with exceptions, but it is but too often the fact. And hence has arisen another evil, which is, that there are hundreds of self-constituted ministers, who wander over the western country, using the word of God as a cloak, working upon the feelings of the women to obtain money, and rendering religion a by-word among the men, who will, in all probability, some day rise up and lynch some dozen of them, as a hint for the rest to clear out.

It would appear as if Locofoco-ism and infidelity had formed an union, and were fighting under the same banner. They have recently celebrated the birth-day of Tom Paine, in Cincinnati, New York, and Boston. In Cincinnati, Frances Wright Darusmont, better known as Fanny Wright, was present, and made a violent politico-atheistical speech on the occasion, in which she denounced banking, and almost every other established institution of the country. The nature of the celebration in Boston will be understood from the following toast, given on the occasion:

By George Chapman:—“Christianity and the banks, tottering on their last legs: May their downfall be speedy,” etcetera, etcetera.

Miss Martineau informs us that “The churches of Boston, and even the other public buildings, being guarded by the dragon of bigotry, so that even Faith, Hope, and Charity, are turned back from the doors, a large building is about to be erected for the use of all, Deists not excepted, who may desire to meet for free discussion.” She adds, “This at least is in advance!” And in a few pages further:—“The eagerness in pursuit of speculative truth is shown by the rapid sale of every heretical work. The clergy complain of the enormous spread of bold books, from the infidel tract to the latest handling of the miracle question, as sorrowfully as the most liberal members of society lament the unlimited circulation of the false morals issued by certain Religious Tract Societies. Both testify to the interest taken by the public in religion. The love of truth is also shown by the outbreak of heresy in all directions!”

Having stated the most obvious objections to the voluntary system, I shall now proceed to show how far my opinions are corroborated by American authorities. The author of “A Voice from America,” observes very truly, that the voluntary system of supporting religion in America is inadequate to the purpose, and he closes his argument with the following observation:—

“How far that part of the system of supporting religion in America, which appeals to the pride and public spirit of the citizens, in erecting and maintaining religious institutions on a respectable footing, in towns, cities, and villages, and among rival sects—and in this manner operating as a species of constraint—is worthy to be called voluntary, we pretend not to say. But this comprehends by far the greatest sum that is raised and appropriated to these objects. All the rest is a mere fraction in comparison. And yet it is allowed, and made a topic of grievous lamentation, that the religious wants of the country are most inadequately supplied; and such, indeed, we believe to be the fact.”

The next point referred to by this author is, “that the American system of supporting religion has brought about great instability in the religious world, and induced a ruinous habit of change.”

This arises from the caprice of the congregation, for Americans are naturally capricious and fond of change: whether it be concerning a singer, or an actor, or a clergyman, it is the same thing. This American author observes, “There are few clergymen that can support their early popularity for a considerable time; and as soon as it declines, they must begin to think of providing elsewhere for themselves. They go—migrate—and for the same reason, in an equal term of time, they are liable to be forced to migrate again. And thus there is no stability, but everlasting change, in the condition of the American clergy. They change, the people change—all is a round of change—because all depends on the voluntary principle. The clerical profession in America is, indeed, like that of a soldier; always under arms, frequently fighting, and always ready for a new campaign—a truly militant state. A Clergyman’s Guide would be of little use, so far as the object might be to direct where to find him: he is not this year where he was last.” And, as must be the consequence, he justly observes, “Such a system makes the clergy servile, and the people tyrannical.” “When the enmity of a single individual is sufficient to destroy a resident pastor’s peace, and to break him up, how can he be otherwise than servile, if he has a family about him, to whom perpetual change is inconvenient and disastrous? There is not a man in his flock, however mean and unworthy of influence, whom he does not fear; and if he happens to displease a man of importance, or a busy woman, there is an end to his peace; and he may begin to pack up. This perpetual bondage breaks down his mind, subdues his courage, and makes a timid nervous woman of one who is entitled, and who ought to be, a man. He drags out a miserable existence, and dies a miserable slave. There are exceptions to this rule, it is true; because there are clergymen with talent enough to rise above these disadvantages, enforce respect, and maintain their standing, in spite of enemies.”

But there is another very strong objection, and most important one, to the voluntary system, which I have delayed to bring forward: which is, that there is no provision for the poor in the American voluntary church system. Thus only those who are rich and able to afford religion can obtain it. At present, it is true that the majority of the people in America have means sufficient to pay for seats in churches, if they choose to expend the money; but as America increases her population, so will she increase the number of her poor; and what will be the consequence hereafter, if this evil is to continue? The author I am now quoting from observes, “At best the poor are unprovided for, and the talents of the clergy are always in the market to the highest bidder.” (This is true. When I was in the States one of the most popular preachers quitted his church at Boston to go to New York, where he was offered an increase of salary; telling his parishioners “that he found he would be more useful elsewhere”—the very language used by the Laity to the clergyman when they dismiss him.) There have been many attempts to remedy this evil, in the dense population of cities, by setting up a still more voluntary system, called ‘free churches,’ in which the pews are not rented, but free to all. But they are uniformly failures.

Two other remarks made by this author are equally correct; first, that the voluntary system tends to the multiplication of sects without end; and next, that the voluntary system is a mendicant system, and involves one of the worst features of the church of Rome, which is, that it tends to the production of pious frauds. But I have already, in support of my arguments, quoted so much from this book that I must refer the reader to the work itself.

At present, Massachusetts, and the smaller Eastern States, are the strong-hold of religion and morality; as you proceed from them farther south or west, so does the influence of the clergy decrease, until it is totally lost in the wild States of Missouri and Arkansas. With the exception of certain cases to be found in Western Virginia, Kentucky, and Ohio, the whole of the States to the westward of the Alleghany Mountains, comprising more than two-thirds of America, may be said to be either in a state of neglect and darkness, or professing the Catholic religion.

Although Virginia is a slave state, I think there is more religion there than in some of the more northern free states; but it must be recollected that Virginia has been long settled, and the non-predial state of the slaves is not attended with demoralising effects; and I may here observe that the black population of American is decidedly the most religious, and sets an example to the white, particularly in the free states.

(Mr Reid, in his Tour, describes a visit which he paid to a black church in Kentucky:—

“By the laws of the state, no coloured persons are permitted to assemble for worship, unless a white person be present and preside.

“One of the black preachers, addressing me as their ‘strange master,’ begged that I would take charge of the service. I declined doing so. He gave out Dr Watts’ beautiful psalm, ‘Shew pity, Lord, oh! Lord forgive.’ They all rose immediately. They had no books, for they could not read; but it was printed on their memory, and they sung it off with freedom and feeling.

“The senior black, who was a preacher among them, then offered prayer and preached; his prayer was humble and devotional. In one portion, he made an affecting allusion to their wrongs. ‘Thou knowest,’ said the good man, with a broken voice, ‘our state—that it is the meanest—that we are as mean and low as man can be. But we have sinned—we have forfeited all our rights to Thee, and we would submit before Thee, to these marks of thy displeasure.’”

Mr Reid subsequently asserts, that the sermon delivered by the black was an “earnest and efficient appeal;” and, afterward, hearing a sermon on the same day from a white preacher, he observes that it was a “very sorry affair,” in contrast with what he had before witnessed.)

It may be fairly inquired, can this be true? Not fifty years back, at the time of the Declaration of Independence, was not the American community one of the most virtuous in existence? Such was indeed the case, as it is now equally certain that they are one of the most demoralised. The question is, then, what can have created such a change in the short period of fifty years?

The only reply that can be given, is, that as the Americans, in their eagerness to possess new lands, pushed away into the West, so did they leave civilisation behind, and return to ignorance and barbarism; they scattered their population, and the word of God was not to be heard in the wilderness.

That as she increased her slave states, so did she give employment, land, and power to those who were indifferent to all law, human or divine. And as, since the formation of the Union, the people have yearly gained advantages over the government until they now control it, so have they controlled and fettered religion until it produces no good fruits.

Add to this the demoralising effects of a democracy which turns the thoughts of all to Mammon, and it will be acknowledged that this rapid fall is not so very surprising.

But, if the Protestant cause is growing weaker every day from disunions and indifference, there is one creed which is as rapidly gaining strength; I refer to the Catholic church, which is silently, but surely advancing. (Although it is not forty years since the first Roman Catholic see was created, there is now in the United States a Catholic population of 800,000 souls under the government of the Pope, or Archbishop, 12 Bishops, and 433 priests. The number of churches is 401; mass houses, about 300; colleges, 10; seminaries for young men, 9; theological seminaries, 5; noviciates for Jesuits, monasteries, and converts, with academies attached, 31; seminaries for young ladies, 30; schools of the Sisters of Charity, 29; an academy for coloured girls at Baltimore; a female infant school, and 7 Catholic newspapers.) Its great field is in the West, where, in some states, almost all are Catholics, or from neglect and ignorance altogether indifferent as to religion. The Catholic priests are diligent, and make a large number of converts every year, and the Catholic population is added to by the number of Irish and German emigrants to the West, who are almost all of them of the Catholic persuasion.

Mr Tocqueville says—

“I think that the Catholic religion has erroneously been looked upon as the natural enemy of democracy. Among the various sects of Christians, Catholicism seems to me, on the contrary to be one of those which are most favourable to equality of conditions. In the Catholic church, the religious community is composed of only two elements—the priest and the people. The priest alone rises above the rank of his flock, and all below him are equal. On doctrinal points, the Catholic faith places all human capacities upon the same level. It subjects the wise and the ignorant, the man of genius and the vulgar crowd, to the details of the same creed: it imposes the same observances upon the rich and the needy; it inflicts the same austerities upon the strong and the weak; it listens to no compromise with mortal man; but, reducing all the human race to the same standard, it confounds all the distinctions of society at the foot of the same altar, even as they are confounded in the sight of God. If Catholicism predisposes the faithful to obedience, it certainly does not prepare them for inequality; but the contrary may be said of Protestantism, which generally tends to make men independent, more than to render them equal.”

And the author of a Voice from America observes—

“The Roman Catholic church bids fair to rise to importance in America. Thoroughly democratic as her members are, being composed for the most part, of the lowest orders of European population, transplanted to the United States with a fixed and implacable aversion to everything bearing the name and in the shape of monarchy, the priesthood are accustomed studiously to adapt themselves to this state of feeling, being content with that authority that is awarded to their office by their own communicants and members.”

(The Rev. Dr Reid observes:—

“I found the people at this time under some uneasiness in relation to the spread of Romanism. The partisans of that system are greatly assisted from Europe by supplies of money and teachers. The teachers have usually more acquired competency than the native instructors; and this is a temptation to parents who are seeking accomplishments for their children, and who have a high idea of European refinements. It appeared, that out of four schools, provided for the wants of the town (Lexington, Kentucky) three were in the hands of Catholics.”

To which we may add Miss Martineau’s observations:—

“The Catholics of the country, thinking themselves now sufficiently numerous to be an American Catholic church, a great stimulus has been given to proselytism. This has awakened fear and persecution; which last has again been favourable to the increase of the sect. While the Presbyterians preach a harsh, ascetic, persecuting religion, the Catholics dispense a mild and indulgent one; and the prodigious increase of their numbers is a necessary consequence. It has been so impossible to supply the demand for priests, that the term of education has been shortened by two years.”)

Now, I venture to disagree with both these gentlemen: It is true, as Mr Tocqueville observes, that the Catholic church reduces all the human race to the same standard, and confounds all distinctions—not, however, upon the principle of equality or democracy, but because it will ever equally exert its power over the high and the low, assuming its right to compel princes and kings to obedience, and their dominions to its subjection. The equality professed by the Catholic church, is like the equality of death, all must fall before its power; whether it be to excommunicate an individual or an empire is to it indifferent; it assumes the power of the Godhead, giving and taking sway, and its members stand trembling before it, as they shall hereafter do in the presence of the Deity.

The remark of the author of the Voice from America, “that aware of the implacable aversion of the people to monarchy, the priesthood are accustomed studiously to adapt themselves to this state of feeling,” proves rather to me the universal subtlety shown by the Catholic clergy, which, added to their zeal and perseverance, so increases the power of the church. At present Catholicism is, comparatively speaking, weak in America, and the objects of that church is, to become strong; they do not, therefore, frighten or alarm their converts by any present show of the invariable results; but are content to bide their time, until they shall find themselves strong enough to exert their power with triumphant success. The Protestant cause in America is weak, from the evil effects of the voluntary system, particularly from its division into so many sects. A house divided against itself cannot long stand; and every year it will be found that the Catholic church will increase its power: and it is a question whether a hierarchy may not eventually be raised, which, so far from advocating the principles of equality, may serve as a check to the spirit of democracy becoming more powerful than the government, curbing public opinion, and reducing to better order the present chaotic state of society.

Judge Haliburten asserts, that all America will be a Catholic country. That all America west of the Alleghanies will eventually be a Catholic country, I have no doubt, as the Catholics are already in the majority, and there is nothing, as Mr Cooper observes, to prevent any state from establishing that, or any other religion, as the Religion of the State; (“There is nothing in the constitution of the United States to prevent all the states, or any particular state, from possessing an established religion.”—Cooper’s Democrat) and this is one of the dark clouds which hang over the destiny of the western hemisphere.

The reverend Mr Reed says:—“It should really seem that the Pope, in the fear of expulsion from Europe, is anxious to find a reversion in this new world. The crowned heads of the continent, having the same enmity to free political institutions which his holiness has to free religious institutions, willingly unite in the attempt to enthral this people. They have heard of the necessities of the West; they have the foresight to see that the West will become the heart of the country, and ultimately determine the character of the whole; and they have resolved to establish themselves there. Large, yea princely, grants have been made from the Leopold society, and other sources, chiefly, though by no means exclusively, in favour of this portion of the empire that is to be. These sums are expended in erecting showy churches and colleges, and in sustaining priests and emissaries. Everything is done to captivate, and to liberalise in appearance, a system essentially despotic. The sagacity of the effort is discovered, in avoiding to attack and shock the prejudices of the adult, that they may direct the education of the young. They look to the future; and they really have great advantages in doing so. They send out teachers excellently qualified; superior, certainly, to the run of native teachers. (The Catholic priests who instruct are, to my knowledge, the best educated men in the states. It was a pleasure to be in their company.) Some value the European modes of education as the more excellent, others value them as the mark of fashion; the demand for instruction, too, is always beyond the supply, so that they find little difficulty in obtaining the charge of protestant children. This, in my judgment, is the point of policy which should be especially regarded with jealousy; but the actual alarm has arisen from the disclosure of a correspondence which avows designs on the West, beyond what I have here set down. It is a curious affair, and is one other evidence, if evidence were needed, that popery and jesuitism are one.”

I think that the author of Sam Slick may not be wrong in his assertion, that all America will be a Catholic country. I myself never prophesy; but, I cannot help remarking, that even in the most anti-Catholic persuasions in America there is a strong Papistical feeling; that is, there is a vying with each other, not only to obtain the best preachers, but to have the best organs and the best singers. It is the system of excitement which, without their being aware of it, they carry into their devotion. It proves that, to them there is a weariness in the church service, a tedium in prayer, which requires to be relieved by the stimulus of good music and sweet voices. Indeed, what with their anxious seats, their revivals, their music and their singing, every class and sect in the states have even now so far fallen into Catholicism, that religion has become more of an appeal to the senses than to the calm and sober judgment.

Volume Three—Chapter Eight

Remarks—Societies and Associations

Although in a democracy the highest stations and preferments are open to all, more directly than they may be under any other form of government, still these prizes are but few and insufficient, compared with the number of total blanks which must be drawn by the ambitious multitude. It is, indeed, a stimulus to ambition (and a matter of justice, when all men are pronounced equal), that they all should have an equal chance of raising themselves by their talents and perseverance; but, when so many competitors are permitted to enter the field, few can arrive at the goal, and the mass are doomed to disappointment. However fair, therefore, it may be to admit all to the competition, certain it is that the competition cannot add to the happiness of a people, when we consider the feelings of bitterness and ill-will naturally engendered among the disappointed multitude.

In monarchical and aristocratical institutions, the middling and lower classes, whose chances of advancement are so small that they seldom lift their eyes or thoughts above their own sphere, are therefore much happier, and it may be added, much more virtuous than those who struggle continually for preferment in the tumultuous sea of democracy. Wealth can give some importance, but wealth in a democracy gives an importance which is so common to many that it loses much of its value; and when it has been acquired, it is not sufficient for the restless ambition of the American temperament, which will always spurn wealth for power. The effects, therefore, of a democracy are, first to raise an inordinate ambition among the people, and then to cramp the very ambition which it has raised; and, as I may comment upon hereafter, it appears as if this ambition of the people, individually checked by the nature of their institutions, becomes, as it were, concentrated and collected into a focus in upholding and contemplating the success and increase of power in the federal government. Thus has been produced a species of demoralising reaction; the disappointed units to a certain degree satisfying themselves with any advance in the power and importance of the whole Union, wholly regardless of the means by which such increase may have been obtained.

But this unsatisfied ambition has found another vent in the formation of many powerful religious and other associations. In a country where there will ever be an attempt of the people to tyrannise over everybody and everything, power they will have; and if they cannot obtain it in the various departments of the States Governments, they will have it in opposition to the Government; for all these societies and associations connect themselves directly with politics. (See Note 1.) It is of little consequence by what description of tie “these sticks in the fable” are bound up together; once bound together, they are, not to be broken. In America religion severs the community, but these societies are the bonds which to a certain degree reunite it.