The proposition that, to paraphrase Carl Degler, Christianity came to British North America in the first ships, has long enjoyed popular and scholarly currency. The popular account, sometimes found today in evangelical Christian circles, holds that in the seventeenth and eighteenth centuries colonists erected a mighty kingdom of God whose gates the humanist barbarians have unfortunately breached. The scholarly variation derives from Perry Miller's eloquent melodrama about Puritanism's rise and fall. Miller anatomized Puritanism as a carapace of Ramist logic, covenant theology, and faculty psychology surrounding the visceral vitality of Augustinian piety, an intellectual body that grew in health and cogency in Tudor-Stuart England and then suppurated on the American strand, corrupted by internal contradictions, creeping secularism, and periwigs. Miller understood that he was describing one single Christian tradition—Reformed Protestantism of a particularly perfervid variety—but such was his narrative's majesty that his tale of New England Puritanism ramified into the story of Christianity in the colonies; in the beginning, all the world was New England, and, at the end, the extent to which the colonists had created a common Christian identity owed mightily to Puritan conceptions of the national covenant. Miller was too good a scholar to miss the pettiness of Puritan religious politics and the myriad ways in which even the founding generation of Saints failed to live up to their own best values, but his chronicle of Puritan decline parallels the popular vision that the colonial period represented the “Golden Age” of Christianity in America: the faith began on a fortissimo chord but has decrescendoed ever since. The logic of this declension scheme spotlights some historical issues while ignoring others. The central problem for declension theory is to explain how and why Christianity's vigor ebbed, whereas the creation of a Christian culture in the colonies—the erection of churches, the elaboration of governing apparatuses, the routinization of personal devotion and moral order—is made unproblematic: it just spilled out of the Mayflower and the Arbella onto Plymouth Rock and Shawmut.
Elizabeth Mancke, Jerry Bannister, Denis McKim, and Scott W. See, eds. Violence, Order, and Unrest: A History of British North America, 1749–1876 (Toronto: University of Toronto Press, 2019).
