November 5, 2025

3 thoughts on “History Notes this week of May 26

  1. Here to the north of you, in the area I am in, the name Calvin when applied to religion in our early history occurs fairly frequently, to wit:

    The Hoosac valley, its legends and its history, By Grace Greylock Niles COPYRIGHT, 1912, BY G. P. PUTNAM’S SONS

    CHAPTER X SAMUEL ROBINSON AND HISTORIC BENNINGTON 1749-1815

    During 1834, Strict Congregationalism was disestablished in New England, and Deacon Joseph Hinsdill of the First Church of Bennington and several members of Calvin’s Society separated from the Old Church and built the First Presbyterian Church at Hinsdillville in 1838, now owned by the Methodist Society.

    CHAPTER XII OLD SCHAGHTICOKE AND OLD CAMBRIDGE DISTRICTS 1759-1815

    Later, in 1793, the Scotch-Irish followers of John Calvin founded the Presbyterian Church at Cambridge Village, although their “Old White Meeting-house” was not dedicated until many years later.

    The First Presbyterian Church was founded by Thomas Lounsbury and other members of the Calvin Society, on Schaghticoke Hill Road, south of Hart’s Falls in 1805.

  2. Interestingly, a web site called Religion News has an article entitled “The troubling trends in America’s ‘Calvinist revival’” by Jonathan Merritt on May 20, 2014, which reads as follows:

    When Mark Oppenheimer declared that “evangelicalism is in the midst of a Calvinist revival” in The New York Times earlier this year, he was only partially correct.

    According to a 2010 Barna poll, roughly three out of 10 Protestant leaders describe their church as “Calvinist or Reformed,” a proportion statistically unchanged from a decade earlier.

    According to the research group, “there is no discernible evidence from this research that there is a Reformed shift among U.S. congregation leaders over the last decade.”

    And yet, Oppenheimer is correct that something is stirring among American Calvinists (those who adhere to a theological system centering on human sinfulness and God’s sovereignty that stems from 16th century reformer John Calvin).

    While Calvinist Protestants—including Presbyterians, some Baptists, and the Dutch Reformed—have been a part of the American religious fabric since the beginning, Oppenheimer points to a more vocal and visible strain that has risen to prominence in recent years.

    They’ve been called the “young, restless, and reformed” or neo-Calvinists, and they are highly mobilized and increasingly influential.

    This brand of Calvinists are a force with which to reckon.

    But as with any movement, America’s Calvinist revival is a mixed bag.

    None can deny that many have come to faith as a result of these churches and leaders.

    The movement is rigorously theological, which is surely one of its greatest contributions.

    Just as Quakers teach us much about silence, Mennonites teach us much about peace, and Anglicans teach us much about liturgy, so Calvinists spur us on with their intellectual rigor.

    And yet, from where I sit, there are several troubling trends that must be addressed if this faithful faction hopes to move from a niche Christian cadre to a sustainable and more mainstream movement.

    end quotes

    Which actually sounds a lot like what might have been said about them back in the beginning, which makes for a fascinating story as we can see from this excerpt from “SCOTTISH CALVINISM: A DARK, REPRESSIVE FORCE?” by Donald MacLeod, Principal, Free Church College, Edinburgh, as follows:

    INTRODUCTION

    ‘Scottish Calvinism has been a dark, repressive force.’

    The thesis is a common one; almost, indeed, an axiom.

    Few seem to realise, however, that the thesis cannot be true without its corollary: the Scots are a
    repressed people, lacking the confidence to express themselves and living in fear of their sixteenth-century Super Ego.

    The corollary, in turn, immediately faces a paradox.

    Scotland has never been frightened to criticise Calvinism.

    This is particularly true of our national literature.

    John Knox has been the object of relentless opprobrium, the Covenanters have been pilloried as epitomes of bigotry and intolerance, Thomas Boston portrayed as a moron, the Seceders as killjoys and Wee Frees as antinomian Thought Police.

    The phenomenon is unparalleled in the literature of any other part of the United Kingdom.

    There has been no comparable English assault on Anglicanism.

    Nor has there been a similar Irish critique of Catholicism.

    Scotland has been unique in the ferocity with which its literature has turned on its religion.

    The Kirk’s brood may have been rebellious.

    They have certainly not been repressed.

    ******

    The Burns-Scott tradition of anti-Calvinism reasserted itself with all its old virulence in the work of Orcadian poet, Edwin Muir (1887-1959), perhaps because he himself flirted with revivalist religion in his youth and experienced several evangelical ‘conversions’.

    Even so, the persistent, almost obsessional bitterness of Muir, who never lived in any community which could be remotely called Calvinist, is hard to understand.

    In his Autobiography, there is a revealing insight into the background to his biography of Knox:

    ‘As I read about him in the British Museum I came to dislike him more and more, and understood why every Scottish writer since the beginning of the eighteenth century had detested him: Hume, Boswell, Burns, Scott, Hogg, Stevenson; everyone except Carlyle, who like Knox, admired power.’

    end quotes

    Yes, indeed, a fascinating story!

  3. As to the influence of Calvinism in our early American history, it is detailed in an essay entitled “The Calvinist Connection” by Dave Kopel, Liberty magazine, October 2008, pp. 27-31, as follows:

    Many modern libertarians assume that religion and liberty are necessarily in opposition.

    Many modern people in general assume that religion and revolution are opposed.

    At times, of course, they are, but the history of the American Revolution indicates that more care is required in making this kind of judgment.

    In the American colonies, the hotbed of revolution was New England, where the people were mainly Congregationalists — descendants of the Calvinist English Puritans.

    The Presbyterians, a Calvinist sect which originated in Scotland, were spread all of the colonies, and the network of Presbyterian ministers provided links among them.

    The Congregationalist and Presbyterian ministers played an indispensible role in inciting the American Revolution.

    end quotes

    Here to the north of you, where the history we are taught about early America when young varies from state to state, that above is what I learned as a child.

    As to the why of that, the author of the essay provides as follows:

    To understand why they were so comfortable with revolution, it helps to look at the origins of Calvinist resistance theory, from its tentative beginnings with Calvin himself, to its full development a few decades later.

    Born in 1509, John Calvin was a small child in France when the Reformation began.

    By 1541, he had been invited to take permanent refuge in Geneva, which provided a safe haven for the rest of his life.

    Geneva was a walled city, and constantly threatened by the Catholic Duke of Savoy and others.

    Pacifism was never a realistic option for Calvin, or any of the Swiss Protestants.

    Calvin always believed that governments should be chosen by the people.

    He described the Hebrews as extremely foolish for jettisoning their free government and replacing it with a hereditary monarchy.

    He also came to believe that kings and princes were bound to their people by covenant, such as those that one sees in the Old Testament.

    end quotes

    So, we can see the political philosophy that underpins our constitutional frame of government based on Republican principles in fact harkens back to John Calvin.

    Getting back to the essay:

    In Calvin’s view, which was based on Romans 13, the governmental duties of “inferior magistrates” (government officials, such as mayor or governors, in an intermediate level between the king and the people) required them to protect the people against oppression from above.

    Calvinism readily adopted the Lutheran theory of resistance by such magistrates.

    end quotes

    And what a world it would be were it to truly be that way today, where based on Romans 13, the governmental duties of “inferior magistrates,” government officials, such as mayor or governors, required them to protect the people against oppression from above.

    In our world of today, at least in this corrupt third-world ****hole of the Soviet Socialist Republic of New York under Democratic Socialist governor Young Andy Cuomo, it is those governmental officials most likely to be the oppressors, which takes us back to Calvin, as follows:

    In a commentary on the Book of Daniel, Calvin observed that contemporary monarchs pretend to reign “by the grace of God,” but the pretense was “a mere cheat” so that they could “reign without control.”

    He believed that “Earthly princes depose themselves while they rise up against God,” so “it behooves us to spit upon their heads than to obey them.”

    end quotes

    Boy, would I love to see that dude go head to head and toe to toe with Nancy Pelosi, who incidentally sounded like she was out of her head or delirious and/or delusional on the Jimmy Kimmel Show on 30 May 2019, when she blurted out this inanity, “So let me just say this, immodestly, I probably have a better idea as to what the president has to be held accountable for than anyone,” followed by this gem, to wit: “The only person who knows better than I why this president is not above the law and must be held accountable is the president of the United States, he knows what his violations have been.”

    HUH?

    John Calvin, dude, here in America today, we are in big trouble and real deep **** because it very much appears that the Speaker of the House of Representatives has gone looney-tunes on us.

    Any advice?

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