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Chapter 22: divines and moralists, 1783-1860
The writings of the
American clergy between the Revolution and the
Civil War have
Jonathan Edwards1 fQr their point of departure, and carry onward the tendencies he brought to a focus.
Let us rather say two focuses: for
Edwards is great precisely in the intensity with which he manifests a tough-mindedness and a tender-mindedness that are universal.
He is at once dogmatist and mystic; he works out his theology into dualistic metaphysics, yet he knows himself to be one with God; though he philosophizes away the Freedom of the Will, and preaches Hell for sinners, yet he meditates also the Benevolence of the Deity, and is translated into mystical rhapsodies upon the divine love and upon Nature as its symbol and emanation.
The primacy he gives to motivation places him with those who insist that reward and punishment must be held up before depraved mankind to keep it even outwardly decent; his insistence upon an inner light and a love for universal being faces him toward the believers in man's essential goodness and perfectibility.
He never reconciled these tendencies in his own thinking; nor have they been reconciled since in that American literature which in various phases, mixtures, and proportions they have continued to colour.
Historically, at the close of the
American Revolution the tender-minded derive from the
Cambridge Platonists and their successors the
English deists.
Their thought is developed by
Shaftesbury and the ‘benevolists’; favoured by
Berkeley; much re-enforced by the works of
Paley, and by
Butler's