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Justified: the Pragmaticization of American Evangelicalism from Jonathan Edwards to the Social Gospel

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Justified: the Pragmaticization of American Evangelicalism from Jonathan Edwards to the Social Gospel Justified: The Pragmaticization of American Evangelicalism from Jonathan Edwards to the Social Gospel by Shawn Welch A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (English Language and Literature) in the University of Michigan 2020 Doctoral Committee: Professor Gregg Crane, Chair Professor Julie Ellison Professor Susan Juster Professor Kerry Larson Shawn Welch [email protected] ORCID iD: 0000-0001-9204-3638 © Shawn Welch 2020 Acknowledgements I want to thank my graduate committee, Gregg Crane, Julie Ellison, Kerry Larson, and Susan Juster. I also wish to thank Rackham Graduate School for their immensely helpful Rackham Humanities Research Dissertation Award, which took the financial burden off the dissertation writing process. Rackham’s generous travel funds also enabled me to visit the archives at Oberlin College Library, Yale’s Beinecke Rare Books and Manuscript Library, and Harvard’s Houghton Library. ii Table of Contents Acknowledgements ii List of Figures v List of Abbreviations vi Abstract viii Introduction 1 Pragmatic Attitudes 7 Practical Theologies and Pragmatism 10 Direct Experience and the Practical Identification of Being and Action 13 A Suffering God: Reimagining the Divine in Liberal Evangelicalism 16 Rethinking the Secularization Thesis 18 Interdisciplinarity and Methodology 20 A Note on Limitations and Some Implications of Pragmatic Attitudes 25 Summary of Chapters 30 Chapter I - The Pragmatic Attitudes of Jonathan Edwards and Colonial Revivalism 33 Introduction – Edwards Scholarship Through the Twentieth Century 33 The Reconciliation of Science and Religion 36 James on the Will and Edwards’s “Sense of the Heart” as Intuitive Experience 40 Justifying Religious Experience and the Function of Uncertainty 50 Edwards’s Atom and a Realist Limbo 59 Consent, Proportion, and an Immanent God 65 Chapter II – A Pragmatic Piety: Experience, Uncertainty, and Action in Charles Grandison Finney’s Antebellum Revivalism 75 Introduction – An Antebellum Moratorium on Abstractions 75 Redefining the Supernatural and Causality 82 Conversion as Process – Epistemological Values of Variety, Uncertainty, and Possibility 92 Willing Converts in Antebellum Revivalism 101 Sin is in the Sinning – Action and Being in New Haven Theology 109 The Pragmatics of Finney’s “New Measures” 114 Conclusion 120 iii Chapter III – The Pragmatic Attitudes of Henry James Sr, William James, Swedenborg, and the Unitarians 126 Introduction – Conversion Experiences of William and Henry James Sr 126 The Nineteenth Century Swedenborgian Reception in Context 135 Correspondences Between Matter and Spirit 141 History as Process and the Pragmatic Conception of Truth 154 Unitarianism According to William James – God as Love, Reflex Action, and the Pragmatics of Mind Cure 159 Conclusion 167 Chapter IV – The Pragmatic Attitudes of the Social Gospel 172 Introduction – The Social Gospel in the History of American Pragmatism 172 A This-Worldly Theology of Process and the Abolition of the Absolute 179 From “What Shall I Do?” to “What Would Jesus Do?” – The Pragmatic Logics of the Homiletic Novel 187 Consecrating the Camera – The Pragmatic Logics of Jacob Riis’s Urban Photojournalism 203 Conclusion 217 Epilogue 222 The Modern Conflation of the Sacred and “America” 222 The Disarticulation of Belief from Religion and Rethinking the Secularization Thesis 227 Religion in the American University 231 Bibliography 236 iv List of Figures 1: Ice-coated House (burned) in Crosby Street, 1896 209 2: Italian Mother and Her Baby in Jersey Street, 1888-1889 212 3: Baby in a Slum Tenement, 1888-1895 213 v List of Abbreviations Jonathan Edwards DCE Dissertation Concerning the End EW Ethical Writings FW Freedom of the Will LPW Letters and Personal Writings M The Miscellanies RA A Treatise Concerning Religious Affections SPW Scientific and Philosophical Writings William James ECR Essays, Comments, and Reviews EPR Essays in Psychical Research ERE Essays in Radical Empiricism LWJ Letters of William James MT Meaning of Truth PU A Pluralistic Universe PP Principles of Psychology VRE Varieties of Religious Experience WB The Will to Believe Henry James, Sr NE The Nature of Evil SS Substance and Shadow SoS Secret of Swedenborg SRF Society the Redeemed Form of Man CLC Christianity the Logic of Creation Charles G. Finney LPC Lectures to Professing Christians LR Lectures on Revivals of Religion SIS Sermons on Important Subjects SGT Sermons on Gospel Themes ST Systematic Theology Charles Sanders Peirce CP Collected Papers Emerson JMN Journals and Miscellaneous Notebooks vi RM Representative Men Swedenborg AW Angelic Wisdom Concerning the Divine Love AC Arcana Caelestia LJ The Last Judgment TCR The True Christian Religion vii Abstract This dissertation tracks the epistemological precursors, what I call the “pragmatic attitudes,” of William James’s pragmatism as they appear in liberal evangelical culture from the time of Jonathan Edwards to the postbellum Social Gospel movement. I examine what I take to be three major epistemological underpinnings of this tradition of evangelical theology – the privileging of direct experience, the practical identification of essence and praxis, and the emergent belief in God’s pervasive affection toward Creation – and their role in the shaping of a distinctively pragmatic ethos in American evangelical culture. By juxtaposing two different traditions – one putatively “secular” and one “sacred” – I offer an interdisciplinary bridge between American religion and philosophy while challenging assumptions that American history can be divided along secular or sacred lines. I begin with Jonathan Edwards’s “latent pragmatisms,” certain epistemological attitudes toward religious conversion and the nature of God that lead Edwards to justify these ideas on logics fundamental to modern pragmatism, namely the integration of the “separate” faculties feeling and volition and the justification of religious experiences by their practical effects. The second chapter explores the antebellum revivalist Charles G. Finney and his interpretation of these Edwardsean pragmatic attitudes, making the case that Finney and the evangelical culture he represents merit a place in our understanding of the history of American pragmatism. Chapter three looks directly at the theology of William James’s father, Henry James Sr, and the extent to which its decidedly Swedenborgian influence reflected the pragmatic attitudes I outline in the first two chapters. The fourth and final chapter deals with the transatlantic Social Gospel movement, a self-consciously pragmatic evangelical reform movement whose theology and literature most visibly brought the realms of the sacred and the secular together for the common goal of bettering the condition of people here and now. The epilogue broadly addresses the implications of the sacred/secular binary in American culture. viii Introduction Adequacy for everyday life must be the test of all true religion. If it does not bear this test, then it simply is not religion. We need an everyday, a this-worldly religion. All time spent in connection with any other is worse than wasted. The eternal life that we are now living will be well lived if we take good care of each little period of time as it presents itself day after day. If we fail in doing this, we fail in everything. Ralph Waldo Trine, In Tune with the Infinite (158) The reason why the American New Thought philosopher Ralph Waldo Trine felt this way in 1897 has to do with shifts in American evangelicalism stretching back to the colonial theologian Jonathan Edwards. To our eyes, Trine’s conception of “true religion” as “this-worldly,” as subject to the “test” of everyday experience, and sensible to this life as anagogically continuous with eternity may not seem unusual. For Trine, however, and many nineteenth century believers, the “truth” of religion seemed to call for new criteria not necessarily discoverable in tradition or explicable by orthodoxy. How can we account for this shift to the practical consequences of religious belief? My suggestion for how these criteria of “adequacy for everyday life” emerged in liberal circles of American evangelical Protestantism is not separate from the story of American pragmatism, what Edward C. Moore called, in his memorably arguable terms, “the only unique contribution American philosophy has made to the tradition known as Western philosophy” (vii). This is not an origin story of American pragmatism. It is a recontextualization of pragmatic logics and attitudes within the arena of American evangelicalism from Jonathan Edwards to the postbellum Social Gospel movement. As a work of intellectual history, this dissertation traces a series of ideas - and justifications made for those ideas - through a range of largely Protestant contexts, across nearly two centuries of American history. It is my goal to disclose a persistent tradition in eighteenth and nineteenth century American evangelicalism 1 dealing with experience, action, and the nature of the divine that coalesces in the pragmatic philosophy of William James. Reconstructing this narrative will, consequently, also ask us to rethink the relationship between the religious and the secular, the sacred and the profane, as it is experienced in America.1 Though there has been some progress made in the last fifteen or so years concerning studies of religion in academia, what Tomoko Masuzawa said in 2005 about the state of the subject still holds some truth: “[i]n the social
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