Latourette Continued

I'm continuing to talk about what Latourette called "The Great Century" in Christian history. Within the Russian Orthodox Church during that time period (1800-1914), a small movement to reform was developed as well. The Church made extensive efforts to evangelize unreached people groups within Russia, like the Laps and the Chuvash, by employing indigenous methods. Led by Nicholai Ilminski, the Russian Bible was retranslated into the vernacular. However, a nationalistic emphasis on russification caused the Orthodox Church is begin to look inwardly, and the Church set itself against any new western currents. There were “earnest efforts to strengthen the Orthodox Church. Yet ground was lost rather than gained” (147).            

In the latter part of his book, Latourette turns his attention more specifically toward the United States. The United States grew in population on a massive scale only surpassed by Russia and India, and these numbers were met by increases in church membership. During this time great revival broke out as settlers came from the Old World to pioneer this new land. The Methodist Episcopal Church was very aggressive on the frontier and became very attractive through its charismatic preaching and its Arminian theology founded upon individualism and free will.

The two denominations that benefited most were Baptists and Methodists. The jump in their membership was largely due to circuit riding preachers and camp meetings. Some of the more extreme meetings were known for bizarre groans and screams, falling or being slain in the Spirit, jerking, barking, running, jumping and falling into trances. Still, despite the excesses of some of the more fringe groups, the growth among mainline denominations was not deterred. Charles Finney, focusing strongly on the new American spirit of individualism, helped to push conversion growth. Moreover, new denominations like the Cumberland Presbyterians, the Christians and the Disciples of Christ, were born as well as new sects like the Mormons.

Congregationalism became the widely accepted mode of Protestant church polity. Regardless of how secular revisionists want to rewrite history, bands from schools like Yale Divinity School and Illinois College went out as missionaries, and churches began to become all the more interested in missions. Even entire Baptist associations began to take responsibility for missions, and this associational work led to a greater sense of cooperation. Sunday schools were seen as a means of empowering future missionaries, and denominational colleges were formed to expand that base of training.

            Latourette also highlights the impact of immigration. Between 1820 and 1860, about five million immigrants patriated the United States. Mostly from western and northern Europe, the great majority of those who came from the Old World were not members of any church. Therefore, Protestants and Catholics seized upon this opportunity.     

            The Roman Catholic Church expanded school systems to reach these new settlers. Their efforts were organized through an episcopate and supervised by Rome. Protestants, however, focused their efforts specifically through the Germans and the Swedes to increase Lutheranism in the north. The Russian Orthodox Church made an effort to evangelize Alaska, but it withdrew its missionaries when the local government there was sold to the United States.

            Latourette highlights several of the problems associated with evangelizing immigrants. They were initially reluctant to abandon their Old World loyalties, even in terms of religion. There were more Protestant adherents gained than Roman Catholics, largely due to the zealous Protestant preaching to the uneducated, the unsophisticated and lower classes of society. Most Baptist growth was from Scandinavians. Across the board, there was an insignificant effort to reach Jewish immigrants. All in all though, the church was center of immigrant social life, so the growth that occurred was a natural effect of seeking out social stability in a strange new world.  

            Reaching the American Indians proved to be a unique challenge fraught with political implications. Latourette mentions that the Indian population was small and scattered. They were won more as individuals or families instead of being converted as entire tribes. Although the Russian Orthodox Church tried to begin a tribal work among Alaskan natives, they abandoned their attempt because they said the US government would not allow them to “make Russians of their pupils” (312). Russification trumped mission as the Russian Orthodox Church became more nationalistic.

            Latourette explains how the negro slaves in America discarded their tribal solidarity and communal customs. With the large numerical increase in the African-American population in America during this century, this created a great evangelistic opportunity for the Christian church.  After the emancipation proclamation, Methodists and Baptists accepted more negro members. Moreover, the black community became very active in starting their own organizations and exclusive denominations.  

Several socio-political movements were fostered against this backdrop. Many non-Christians led in an antislavery movement. The abolitionists became very violent, and a rift between north and south widened. The Southern Baptist Convention was formed specifically over the issue of slavery within the context of missions. Yet black protestant Christianity grew. More black clergy, particularly Baptist, gained prominence. Hampton Normal and Agricultural Institute was founded as a first day school for freedmen, and schools like Howard University gained recognition in black history.

Latourette gives special attention to the change in US demographics. The Roman Catholic Church and Eastern Orthodoxy both concentrated heavily on urban populations in America. Therefore, the cities in America became largely more Catholic than Protestant. Protestants concentrated on rural at first, but interestingly their revivals were centered on cities. Because of the decline of bible teaching in homes, Sunday Schools were founded to fill in that gap and empower a new generation to enter into foreign missions with a strong bible foundation.

            Latourette cites the growing trend in environmental responsibility and efforts to create global awareness. Predominantly led by Protestantism, the Christian movement directly impacted secular thought. Among the greatest influences Latourette sees the church had upon society was the idealism of a Christian nation; the courage and initiative to dream; personal imagination, individualism and social activism; social reform; celebration of diversity; moderation in conduct and attitudes; a prominent role of clergy in society; moral order; governmental reform movements; the peace movement; anti-secret societies; women’s equality; better care for insane; prison reform; and labor reform.        

However, the environment also had an impact on Christianity. Latourette identifies several religious ideologies that developed as a direct result of the spirit of the day. Most notably, the idea of the separation of church and state, religious toleration, volunteerism, democracy, lay involvement, activism, revivalism, humanism, evolution, cooperation, new denominations, immigrant community life and less speculative theologies were among those that he sees as being directly influenced by outer stimuli.

            In my next post, I'll highlight some missiological implications of Latourette's documented history.