[Faith-talk] Daily Thought for Thursday, July 4, 2013

[Paul]

Hello and good day to my fellow citizens of the United States of America.  For those of you not citizens of our country, please indulge in a little national patriotism, and when your turn comes around, lay on us Americans a patriotic message or two from your respective nation, if you are able.

In 1976, as its contribution to the bicentennial of our republic, Time magazine, a weekly news publication, published an issue as if it were around in 1776, and it is from this periodical that I'd like to present to you today.  We will use the category of "Religion" for our religious news.  So, if your imaginations can go back in time to that year, let's imagine the postman delivering that issue of "Time" to our houses as we look at, among other categories, the "Religion" section, rendered as follows:

Rebirth in Virginia

The weather was forbidding as Lay Preacher Thomas Rankin arrived this Sunday at White's Chapel southwest of Petersburg, Virginia.  He had planned to hold an open-air meeting, with shade trees shielding the congregation from the blazing southern sun.  But it was raining, so he had to pack the worshipers into the chapel, while about 400 more clustered in the rain at the doors and windows.  Then, as Rankin orated on Ezekiel's vision of the dry bones, the mixed crowd of whites and blacks began moaning and crying to God for mercy, some kneeling, some falling on their faces.  Ranking repeatedly begged his listeners to compose themselves, but his words were drowned out.

This was no isolated event.  Similar paroxysms befell another congregation the previous Sunday, Rankin's first in the area, when he held two meetings at nearby Boisseau's Chapel.  Indeed, at a series of May meetings at Boisseau's Chapel, says the Reverend Devereaux jarratt, Anglican ally of the current revival, "the windows of heaven were opened and the rain of Divine influence poured down for more than 40 days."

While a political revolution has been in the making, a religious revolution has stirred Virginia, where many of the tax-supported Anglican clergy are known locally for their laziness, snobbery and even immorality.  Indeed, many back-country Virginians never see an Anglican priest at all.  Jarratt was shocked by the clerical convention in Williamsburg two years ago when his colleagues treated Christian doctrines with what he called "ridicule and profane burlesque."

The vacuum left by Anglican apathy has already attracted a number of new movements.  First came "New Side" Presbyterians, preaching the "new birth," a life-changing experience of salvation.  Then the Baptists, with a similar message.  Now come the Methodists--not a new denomination at this point but an order of Anglican laymen who preach the revivalist Gospel and establish prayer cells.  Rankin, who arrived from England in 1773, is their current American leader.  Although some see them as "a church within a church," the Methodists profess religious loyalty to the Church of England.  In fact, one hothead was ejected from a Methodist society recently for usurping the clergy's role and offering Communion.

Methodism began when Oxford-trained John Wesley, newly back from a missionary tour in Georgia, felt his heart "strangely warmed" during a reading of Luther's preface to Romans at a service in London in 1738.  Unlike the usual Anglican priest, Wesley set out to spread assurance of salvation to Britons of all classes.  Still indefatigable at his 73rd birthday last month, Wesley also insists on "doing good of every possible sort" for the needy.  He requires a puritanical code of his flock:  no swearing, Sabbath work, buying or selling liquor, brawling or wearing of rich apparel.

Despite the remarkable growth of Methodism in Britain, Wesley did not send any preachers to America till 1769, and the movement was almost unknown in Virginia when the late Robert Williams landed there three years later.  As was his plain-spoken style, Williams mounted the Norfolk courthouse steps, began bellowing a song to draw a crowd, then launched into a torrid message of salvation.  Passers-by were so unaccustomed to fire-and-brimstone preaching that, on hearing all the "damns" and "hells," they scolded him for cursing.  The following year Williams imported Methodism to the Petersburg area, where Jarratt's own revival was already under way.  Williams' pet trick was to attend an Anglican service, and as soon as it was over, stand on a stump outside and start up a service of his own.

Despite their rapid growth, the Methodist "societies" claim only 2,456 members in Virginia and a scant 4,921 in the Colonies as a whole.  They are also imperiled by the fact that Wesley last year wrote a book, "A Calm Address to Our American Colonies," in which he argued that the authority of the state comes not from the people but from God, and that "no governments under heaven are so despotic as the republican." Says one prominent American Wesleyan:  "I am truly sorry that the venerable man ever dipped into the politics of America." To many fervent Methodists, however, all political activity is simply an interruption of God's work.  And so, by present indications, the Virginia revival will probably go on all summer.



Who's for What

"There is a time to pray and a time to fight," proclaimed Pastor Peter Muhlenberg, 29.  Then, before his astonished flock in Woodstock, Virginia, he tore off his vestments to reveal the uniform of a militia officer.  That was last January.  Now Muhlenberg is colonel of the regiment he raised himself, the 8th Virginia.  But the country's main Lutheran leader, his father Henry, follows Martin Luther in mistrusting revolutions.  Other churches are also taking sides:

Congregationalists (estimated at 749 churches).  America's leading denomination, located almost totally in New England, firmly supports independence.  It is led by the "New Light" wing, which backed the revival entthusiasms of the "Great Awakening" and has long promoted egalitarian ideas.

Presbyterians (495).  These Calvinists, who began organizing early in the century and are centered in the Middle Colonies, mostly favor independence, though many Scots in the south remain loyal to the King.

Baptists (457).  This group was minuscule till the Great Awakening, but that and later revivals have spread the Baptists' popularity.  Though much harassed by hostile mobs and even by local authorities, they favor an independent America.

Anglicans (406).  They are in an awkward spot, since their English-led clergy is tied by oath to the Crown.  Their Toryism runs strong in the new Methodist movement and in the New England cities, less so in the Middle Colonies.  Anglicans in the south generally favor independence.

Friends (307).  The "quakers," powerful in Pennsylvania, oppose all wars, including the Revolution.  Their January meeting insisted on obedience to the King.  Patriots distrust their pacifism but so far have done little against them.

Lutherans (240).  Located mostly in the Middle Colonies, these Germans, like Peter Muhlenberg, generally want to split from England.

Let us now return to the "real world" in which we live.  I have no idea how objective and accurate "Time's" "reporters" were, but I'll give them the benefit of the doubt and say that they were factual and unbiased.  Just remember that no person living today was there, so no independent sources can be cited to verify accuracy.  I hope that you all enjoyed this trip "down our religious memory lane," so to speak.

And now may the God of Abraham, Isaac and Jacob just keep us safe, individually and collectively, in these last days in which we live.  Your Christian friend and brother, Paul