Christianity in the United States
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The largest religion in the US is Christianity, with nearly 78.5% of the population identifying themselves as Christian.[1] About 62% of the population are members of a church.[2]
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[edit] History of Christianity in the United States
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United States Interchurch
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Christianity was introduced during the period of European colonization. The Spanish, French, and English brought Roman Catholicism to the colonies of New Spain, New France and Maryland respectively, while Northern European peoples introduced Protestantism. Among Protestants, adherents to Anglicanism, the Baptist Church, Congregationalism, Presbyterianism, Lutheranism, Quakerism, Mennonite and Moravian Church were the first to settle to the US spreading their faith in the new country.
[edit] Colonial Period
Many of the British North American colonies that eventually formed the United States of America were settled in the seventeenth century by men and women, who, in the face of European religious persecution, refused to compromise passionately-held religious convictions and fled Europe.
[edit] New England
The Puritans, a much larger group than the Pilgrims, established the Massachusetts Bay Colony in 1629 with 400 settlers. Puritans were English Protestants who wished to reform and purify the Church of England in the New World of what they considered to be unacceptable residues of Roman Catholicism. Within two years, an additional 2,000 settlers arrived. Beginning in 1630, as many as 20,000 Puritans emigrated to America from England to gain the liberty to worship as they chose. Most settled in New England, but some went as far as the West Indies. Theologically, the Puritans were "non-separating Congregationalists." The Puritans created a deeply religious, socially tight-knit and politically innovative culture that is still present in the modern United States. They hoped this new land would serve as a "redeemer nation."
[edit] Tolerance in Rhode Island and Pennsylvania
Roger Williams, who preached religious tolerance, separation of church and state, and a complete break with the Church of England, was banished and founded Rhode Island Colony, which became a haven for other religious refugees from the Puritan community. Some migrants who came to Colonial America were in search of the freedom to practice forms of Christianity which were prohibited and persecuted in Europe. Since there was no state religion, and since Protestantism had no central authority, religious practice in the colonies became diverse.
The Religious Society of Friends formed in England in 1652 around leader George Fox. Quakers were severely persecuted in England for daring to deviate so far from orthodox Christianity. This reign of terror impelled Friends to seek refuge in New Jersey in the 1670s, where they soon became well entrenched. In 1681, when Quaker leader William Penn parlayed a debt owed by Charles II to his father into a charter for the province of Pennsylvania, many more Quakers were prepared to grasp the opportunity to live in a land where they might worship freely. By 1685, as many as 8,000 Quakers had come to Pennsylvania. Although the Quakers may have resembled the Puritans in some religious beliefs and practices, they differed with them over the necessity of compelling religious uniformity in society.
Pennsylvania Germans are inaccurately known as Pennsylvania Dutch from a misunderstanding of "Pennsylvania Deutsch", the group's German language name. The first group of Germans to settle in Pennsylvania arrived in Philadelphia in 1683 from Krefeld, Germany, and included Mennonites and possibly some Dutch Quakers.
The efforts of the founding fathers to find a proper role for their support of religion—and the degree to which religion can be supported by public officials without being inconsistent with the revolutionary imperative of freedom of religion for all citizens—is a question that is still debated in the country today.
[edit] Roman Catholic
The first Christian worship service held in the current United States was a Roman Catholic mass celebrated in Pensacola, FL. In the English colonies, Roman Catholicism was introduced with the settling of Maryland.
Although the Stuart kings of England did not hate the Roman Catholic Church, their subjects did, causing Catholics to be harassed and persecuted in England throughout the seventeenth century. Driven by the "duty of finding a refuge for his Roman Catholic brethren," George Calvert obtained a Maryland charter from Charles I in 1632 for the territory between Pennsylvania and Virginia. In 1634, two ships, the Ark and the Dove, brought the first settlers to Maryland. Aboard were approximately two hundred people.
Roman Catholic fortunes fluctuated in Maryland during the rest of the seventeenth century, as they became an increasingly smaller minority of the population. After the Glorious Revolution of 1689 in England, penal laws deprived Roman Catholics of the right to vote, hold office, or worship publicly. Until the American Revolution, Roman Catholics in Maryland were dissenters in their own country, but keeping loyal to their convictions. At the time of the Revolution, Roman Catholics formed less than 1% of the population of the thirteen colonies.
[edit] Virginia
Virginia was settled by businessmen operating through a joint-stock company, the Virginia Company of London, who wanted to get rich. They also wanted the Church to flourish in their colony and kept it well supplied with ministers. Some early governors sent by the Virginia Company acted in the spirit of crusaders. During governor Thomas Dale's tenure, religion was spread at the point of the sword. Everyone was required to attend church and be catechized by a minister. Those who refused could be executed or sent to the galleys.
When a popular assembly, the House of Burgesses, was established in 1619, it enacted religious laws that "were a match for anything to be found in the Puritan societies." Unlike the colonies to the north, where the Church of England was regarded with suspicion throughout the colonial period, Virginia was a bastion of Anglicanism.
The church in Virginia faced problems unlike those confronted in other colonies—such as enormous parishes, some sixty miles long, and the inability to ordain ministers locally--but it continued to command the loyalty and affection of the colonists.
[edit] 18th Century
Against a prevailing view that eighteenth century Americans had not perpetuated the first settlers' passionate commitment to their faith, scholars now identify a high level of religious energy in colonies after 1700. According to one expert, religion was in the "ascension rather than the declension"; another sees a "rising vitality in religious life" from 1700 onward; a third finds religion in many parts of the colonies in a state of "feverish growth." Figures on church attendance and church formation support these opinions. Between 1700 and 1740, an estimated 75-80% of the population attended churches, which were being built at a headlong pace.[citation needed]
By 1780 the percentage of adult colonists who adhered to a church was between 10-30%, not counting slaves or Native Americans. North Carolina had the lowest percentage at about 4%, while New Hampshire and South Carolina were tied for the highest, at about 16%.[3]
[edit] Great Awakening
Evangelicalism is difficult to date and to define. Scholars have argued that, as a self-conscious movement, evangelicalism did not arise until the mid-seventeenth century, perhaps not until the Great Awakening itself. The fundamental premise of evangelicalism is the conversion of individuals from a state of sin to a "new birth" through preaching of the Word. The Great Awakening refers to a northeastern Protestant revival movement that took place in the 1730s and 1740s.
The first generation of New England Puritans required that church members undergo a conversion experience that they could describe publicly. Their successors were not as successful in reaping harvests of redeemed souls. The movement began with Jonathan Edwards, a Massachusetts preacher who sought to return to the Pilgrims' strict Calvinist roots. British preacher George Whitefield and other itinerant preachers continued the movement, traveling across the colonies and preaching in a dramatic and emotional style. Followers of Edwards and other preachers of similar religiosity called themselves the "New Lights," as contrasted with the "Old Lights," who disapproved of their movement. To promote their viewpoints, the two sides established academies and colleges, including Princeton and Williams College. The Great Awakening has been called the first truly American event.
The supporters of the Awakening and its evangelical thrust—Presbyterians, Baptists and Methodists—became the largest American Protestant denominations by the first decades of the nineteenth century. By the 1770s, the Baptists were growing rapidly both in the north (where they founded Brown University), and in the South. Opponents of the Awakening or those split by it—Anglicans, Quakers, and Congregationalists—were left behind.
[edit] American Revolution
The Revolution split some denominations, notably the Church of England, whose ministers were bound by oath to support the king, and the Quakers, who were traditionally pacifists. Religious practice suffered in certain places because of the absence of ministers and the destruction of churches, but in other areas, religion flourished.
The American Revolution inflicted deeper wounds on the Church of England in America than on any other denomination because the King of England was the head of the church. The Book of Common Prayer offered prayers for the monarch, beseeching God "to be his defender and keeper, giving him victory over all his enemies," who in 1776 were American soldiers as well as friends and neighbors of American Anglicans. Loyalty to the church and to its head could be construed as treason to the American cause. Patriotic American Anglicans, loatheing to discard so fundamental a component of their faith as The Book of Common Prayer, revised it to conform to the political realities.
[edit] Massachusetts: Church and State Debate
After independence the American states were obliged to write constitutions establishing how each would be governed. For three years, from 1778 to 1780, the political energies of Massachusetts were absorbed in drafting a charter of government that the voters would accept.
One of the most contentious issues was whether the state would support the church financially. Advocating such a policy were the ministers and most members of the Congregational Church, which had been established, and hence had received public financial support, during the colonial period. The Baptists, who had grown strong since the Great Awakening, tenaciously adhered to their ancient conviction that churches should receive no support from the state.
The Constitutional Convention chose to support the church and Article Three authorized a general religious tax to be directed to the church of a taxpayers' choice. Despite substantial doubt that Article Three had been approved by the required two thirds of the voters, in 1780 Massachusetts authorities declared it and the rest of the state constitution to have been duly adopted. Such tax laws also took effect in Connecticut and New Hampshire.
[edit] The 19th Century
[edit] Separation
In October of 1801, members of the Danbury Baptists Associations wrote a letter to the new president-elect Thomas Jefferson. Baptists, being a minority in Connecticut, were still required to pay fees to support the Congregationalist majority. The Baptists found this intolerable. The Baptists, well aware of Jefferson's own unorthodox beliefs, sought him as an ally in making all religious expression a fundamental human right and not a matter of government largesse.
In his January 1, 1802 reply to the Danbury Baptist Association Jefferson summed up the First Amendment's original intent, and used for the first time anywhere a now-familiar phrase in today's political and judicial circles: the amendment established a "wall of separation between church and state." Largely unknown in its day, this phrase has since become a major Constitutional issue. The first time the U.S. Supreme Court cited that phrase from Jefferson was in 76 years later in 1878.
[edit] Revivalism
During the Second Great Awakening Christianity grew and took root in new areas, along with new Protestant denominations such as Adventism, Restorationism, and groups such as Jehovah's Witnesses and Mormonism. While the First Great Awakening was centered on reviving the spirituality of established congregations, the Second Great Awakening (1800–1830s), unlike the first, focused on the unchurched and sought to instill in them a deep sense of personal salvation as experienced in revival meetings.
In the late 18th century and early 19th century, Bishop Francis Asbury led the American Methodist movement as one of the most prominent religious leaders of the young republic. Traveling throughout the eastern seaboard, Methodism grew quickly under Asbury's leadership into one of the nation's largest and most influential denominations.
The principal innovation produced by the revivals was the camp meeting. The revivals were organized by Presbyterian ministers who modeled them after the extended outdoor "communion seasons," used by the Presbyterian Church in Scotland, which frequently produced emotional, demonstrative displays of religious conviction. In Kentucky, the pioneers loaded their families and provisions into their wagons and drove to the Presbyterian meetings, where they pitched tents and settled in for several days.
When assembled in a field or at the edge of a forest for a prolonged religious meeting, the participants transformed the site into a camp meeting. The religious revivals that swept the Kentucky camp meetings were so intense and created such gusts of emotion that their original sponsors, the Presbyterians, soon repudiated them. The Methodists, however, adopted and eventually domesticated camp meetings and introduced them into the eastern United States, where for decades they were one of the evangelical signatures of the denomination.
Restorationism refers to movements that seek to "restore" early Christianity, often using the Book of Acts as a "guidebook" of sorts. Restorationism has its genesis with Thomas and Alexander Campbell[4] and developed out of the Second Great Awakening. The term "restoration" is also used by the Latter Day Saint movement (Mormons) and the Jehovah's Witness Movement to describe themselves.
[edit] African American Churches
The Christianity of the black population was grounded in evangelicalism. The Second Great Awakening has been called the "central and defining event in the development of Afro-Christianity." During these revivals Baptists and Methodists converted large numbers of blacks. However, many were disappointed at the treatment they received from their fellow believers and at the backsliding in the commitment to abolish slavery that many white Baptists and Methodists had advocated immediately after the American Revolution.
When their discontent could not be contained, forceful black leaders followed what was becoming an American habit—they formed new denominations. In 1787, Richard Allen and his colleagues in Philadelphia broke away from the Methodist Church and in 1815 founded the African Methodist Episcopal (AME) Church, which, along with independent black Baptist congregations, flourished as the century progressed.
[edit] Liberalism
The "secularization of society" is attributed to the time of the Enlightenment. In the United States, religious observance is much higher than in Europe, and the United States' culture leans conservative in comparison to other western nations, in part due to the Christian element.
Liberal Christianity, exemplified by some theologians, sought to bring to churches new critical approaches to the Bible. Sometimes called liberal theology, liberal Christianity is an umbrella term covering movements and ideas within 19th and 20th century Christianity. New attitudes became evident, and the practice of questioning the nearly universally accepted Christian orthodoxy began to come to the forefront.
In the post–World War I era, Liberalism was the faster growing sector of the American church. Liberal wings of denominations were on the rise, and a considerable number of seminaries held and taught from a liberal perspective as well. In the post–World war II era, the trend began to swing back towards the conservative camp in America's seminaries and church structures.
[edit] Fundamentalism
Christian fundamentalism began as a movement in the late 19th and early 20th centuries to reject influences of secular humanism and source criticsm in modern Christianity. In reaction to liberal Protestant groups that denied doctrines considered fundamental to these conservative groups, they sought to establish tenets necessary to maintaining a Christian identity, the "fundamentals," hence the term fundamentalist.
Especially targeting critical approaches to the interpretation of the Bible, and trying to blockade the inroads made into their churches by secular scientific assumptions, the fundamentalists grew in various denominations as independent movements of resistance to the drift away from historic Christianity.
Over time, the movement divided, with the label Fundamentalist being retained by the smaller and more hard-line group(s). Evangelical has become the main identifier of the groups holding to the movement's moderate and earliest ideas.
[edit] The 20th Century
[edit] Roman Catholicism
By 1850 Roman Catholics had become the country’s largest single denomination. Between 1860 and 1890 the population of Roman Catholics in the United States tripled through immigration; by the end of the decade it would reach seven million. These huge numbers of immigrant Catholics came from Ireland, Southern Germany, Italy, Poland and Eastern Europe. This influx would eventually bring increased political power for the Roman Catholic Church and a greater cultural presence, led at the same time to a growing fear of the Catholic "menace." As the nineteenth century wore on animosity waned, Protestant Americans realized that Roman Catholics were not trying to seize control of the government. Nonetheless, fears continued into the twentieth century that there was too much "Catholic influence" on the government.
By the beginning of the 20th century, approximately one-sixth of the population of the United States was Roman Catholic. Modern Roman Catholic immigrants come to the United States from the [[Philippines], Poland, and Latin America, especially from Mexico. This multiculturalism and diversity has greatly impacted the flavor of Catholicism in the United States. For example, many dioceses serve in both the English language and the Spanish language.
[edit] Evangelicalism
In the U.S. and elsewhere in the world, there has been a marked rise in the evangelical wing of Protestant denominations, especially those that are more exclusively evangelical, and a corresponding decline in the mainstream liberal churches.
The 1950s saw a boom in the Evangelical church in America. The post–World War II prosperity experienced in the U.S. also had its effects on the church. Church buildings were erected in large numbers, and the Evangelical church's activities grew along with this expansive physical growth. In the southern U.S., the Evangelicals, represented by leaders such as Billy Graham, have experienced a notable surge displacing the caricature of the pulpit pounding country preachers of fundamentalism. The stereotypes have gradually shifted.
Evangelicals are as diverse as the names that appear: Billy Graham, Chuck Colson, J. Vernon McGee, or Jimmy Carter— or even Evangelical institutions such as Gordon-Conwell Theological Seminary (Boston) or Trinity Evangelical Divinity School (Chicago). Although there exists a diversity in the Evangelical community worldwide, the ties that bind all Evangelicals are still apparent: a "high view" of Scripture, belief in the Deity of Christ, the Trinity, salvation by grace through faith, and the bodily resurrection of Christ, to mention a few.
[edit] Nation Associations
The National Council of the Churches of Christ in the USA (usually identified as National Council of Churches, or NCC) was organized in 1950 as a merger of the Federal Council of Churches (formed in 1908) and the International Council of Religious Education. It is an association of 36 Christian denominations in the United States with 100,000 local congregations and 45,000,000 adherents. Its member communions include Mainline Protestant, Orthodox, and some historic Peace churches. The organization is headquartered in New Yory City. The NCC is related fraternally the World Council of Churches.
Carl McIntire led in organizing the American Council of Christian Churches (ACCC), now with 7 member bodies, in September 1941. It was a more militant and fundamentalist organization set up in opposition to what became the National Council of Churches. The organization is headquartered in Bethlehem, Pennsylvania. The ACCC is related fraternally the International Council of Christian Churches. McIntire invited the Evangelicals for United Action to join with them, but those who met in St. Louis declined the offer.
First meeting in Chicago, Illinois in 1941, a committee was formed with Wright as chairman.A national conference for United Action Among Evangelicals was called to meet in April 1942. The National Association of Evangelicals was formed by a group of 147 people who met in St. Louis, Missouri on April 7-9, 1942. The organization was called the National Association of Evangelicals for United Action, soon shortened to the National Association of Evangelicals (NEA). There are currently 60 denominations with about 45,000 churches in the organization. The organization is headquartered in Washington, D.C. The NEA is related fraternally the World Evangelical Fellowship.
[edit] Neo-Orthodoxy
A less popular option was the neo-orthodox movement, which affirmed a higher view of Scripture than liberalism but did not tie the doctrines of the Christian faith to precise theories of Biblical inspiration. If anything, thinkers in this camp denounced such quibbling as a dangerous distraction from the duties of Christian discipleship. Neo-orthodoxy's highly contextual modes of reasoning often rendered its main premises incomprehensible to American thinkers and it was frequently dismissed as unrealistic.
[edit] Pentecostal Movement
Another noteworthy development in 20th-century Christianity was the rise of the modern Pentecostal movement. Pentecostalism, which had its roots in the Pietism and the Holiness movement, arose out of the meetings in 1906 at an urban mission on Azusa Street in Los Angeles. From there it spread by those who experienced what they believed to be miraculous moves of God there.
Pentecostalism would later birth the Charismatic movement within already established denominations, and it continues to be an important force in western Christianity.
[edit] Civil Rights Movement
The Civil Rights Movement in the United States refers in part to a set of noted events aimed at abolishing racial discrimination and racism against African Americans between 1954 to 1968, particularly in the southern United States. Martin Luther King, Jr., a Baptist minister, was one of the pivotal leaders of the American civil rights movement. He led the Montgomery Bus Boycott (1955–1956) and helped found the Southern Christian Leadership Conference (1957), serving as its first president. His efforts led to the 1963 March on Washington, where he raised public consciousness of the civil rights movement. King received the Nobel Peace Prize for his efforts to end segregation and racial discrimination through non-violent civil disobedience. King was assassinated in 1968.
[edit] Demographics
[edit] National demographics
- Roughly 52% of U.S. Christians are Protestants and 44.3% are Roman Catholic.
- Today, with 16.3 million adherents (5.3% of the total population), the Southern Baptist Convention is the largest Protestant denomination.[5] Evangelicals play an important part in contemporary life of US citizens[6].
| Type: | Total: | US% |
|---|---|---|
| Evangelical: | 61,374,728 | 40.1% |
| Mainline: | 18,168,073 | 11.9% |
| Roman Catholic: | 67,820,833 | 44.3% |
| Orthodox: | 5,504,231 | 3.6% |
| Family: | Total: | US% | Examples: | Type: |
|---|---|---|---|---|
| Roman Catholic | 67,820,833 | 44.3% | Roman Catholic | Catholic |
| Baptist | 38,662,005 | 25.3% | Southern Baptist Convention | Evangelical |
| American Baptist Churches in the U.S.A. | Mainline | |||
| Pentecostal | 13,673,149 | 8.9% | Assemblies of God | Evangelical |
| Lutheran | 7,860,683 | 5.1% | Evangelical Lutheran Church in America | Mainline |
| Lutheran Church, Missouri Synod | Evangelical | |||
| Presbyterian/Reformed | 5,844,855 | 3.8% | Presbyterian Church (U.S.A.) | Mainline |
| Presbyterian Church in America | Evangelical | |||
| Orthodox, Old Catholic | 5,717,622 | 3.7% | Greek Orthodox Archdiocese of America | Orthodox/Catholic |
| Methodist/Pietist | 5,473,129 | 3.6% | United Methodist Church | Mainline |
| African Methodist Episcopal Zion Church | Evangelical | |||
| Anglican | 2,323,100 | 1.5% | Episcopal Church | Mainline |
| Adventist | 2,203,600 | 1.4% | Seventh-Day Adventist Church | Evangelical |
| Holiness | 2,135,602 | 1.4% | Church of the Nazarene | Evangelical |
| Other Groups | 1,366,678 | 0.9% | Church of the Brethren | Evangelical |
| Friends General Conference | Mainline |
[edit] Demographics by state
[edit] See also
[edit] References
- ^ Research Briefs
- ^ Finke, Roger; Rodney Stark (2005). The Churching of America, 1776-2005. Rutgers University Press, pp. 22-23. ISBN 0813535530. online at Google Books.
- ^ Carnes, Mark C.; John A. Garraty with Patrick Williams (1996). Mapping America's Past: A Historical Atlas. Henry Holt and Company, p. 50. ISBN 0-8050-4927-4.
- ^ Sydney E. Ahlstrom, A Religious History of the American People. (p. 212, New Haven and London: Yale University Press, 1972)
- ^ SBC Annual 2007
- ^ Religious Landscape 2004.doc
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