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Denison Olmsted (1791-1859), Scientist, Teacher, Christian: a Biographical Study of the Connection Of AN ABSTRACT OF THE THESIS OF Gary Lee Schoepflin for the degree ofDoctor of Philosophy in General Science presented on June 17, 1977 Title:DENISON OLMSTED (1791-1859), SCIENTIST, TEACHER, CHRISTIAN: A BIOGRAPHICAL STUDY OF THE CONNECTION OF SCIENCE WITH RELIGION IN ANTEBELLUM AMERICA Redacted for Privacy Abstract approved: Danie JJ one s A biographical study of Denison Olmsted, focusing upon his own Christian world view and its connection with his various activities in science, supports the view that religion served as a significant factor in the promotion of science in America during this time period. Olmsted taught physics, meteorology and astronomy at Yale from 1826 to 1859, and from this position of influence, helped mold the minds and outlook of a new generation of scientists, of hundreds of students who came to Yale to obtain a liberal educa- tion, and of those members of society who attended his popular lectures.Olmsted's personal perspective was that science was God-ordained, that it would ever harmonize with religion, that it was indeed a means of hastening the glorious millennium. Olmsted lived in an era characterized by an unprecedented revivalism and emphasis upon evangelical Christianity. He graduated from Yale (1813) at a time when its president, Reverend Dr. Timothy Dwight, one of the most influential clergymen in New England, was at the height of his fame. Olmsted subsequently studied theology under Dwight, but before completing his prepara- tion for the ministry, Olmsted was appointed to a professorship of science at the University of North Carolina where he taught from 1818 until he was called to Yale in 1826. As a scientist, Olmsted initiated the first geological survey to be sponsored by a state (1824), made a comprehensive study of the famous meteoric shower of November, 1833, formulating a cosmi- cal theory of its origin, was the first in America to sight Halley's comet in its return of 1835, and manifest a life-long interest in such phenomena as the zodiacal light and the aurora borealis, publishing a paper on the latter topic in the Smithsonian Contribu- tions to Knowledge in 1856.In addition, he often lectured on scientific subjects to popular audiences. As a teacher, Olmsted actively promoted science at Yale, constantly revising his classroom lectures and authoring success- ful textbooks in physics and in astronomy. Olmsted wasa scientist almost inadvertently; he viewed teaching as his peculiar sphere of usefulness; but he was, above all, a Christian. As a Christian= he believed it was his duty to teachmore than science, and his classroom lectures were imbued with religious sentiment. He imparted wisdom along with knowledge, leading his students from nature to nature's God.During his later years, his time was increasingly occupied with contemplative writing on natural theology. Many of the topics he chose were those he had presented to his classes at Yale. An analysis of his natural theology displays his Christian perspective in his choice of data and his method of reasoning. He emphasized the good in nature because he knew God was good and found evidence of his goodness in adversity as well as in prosperity.Thus, his writings on natural theology were a natural outgrowth of his Christian world view. 0 1977 GARY LEE SCHOEPFLIN ALL RIGHTS RESERVED Denison Olmsted (1791-1859), Scientist, Teacher, Christian: A Biographical Study of the Connection of Science with Religion in Antebellum America by Gary Lee Schoepflin A THESIS submitted to Oregon St ate University in partial fulfillment of the requirements for the degree of Doctor of Philosophy Completed 17 June 1977 Commencement June 1978 APPROVED: Redacted for Privacy Assistant Profe'so-i- of History of Science Redacted for Privacy Chairman of Department of General Science Redacted for Privacy Dean of Graduate School Date thesis is presented 17 June 1977 Typed by Mary Jo Stratton for Gary Lee Schoepflin ACKNOWLEDGEMENTS I acknowledge my indebtedness for their assistance in my study to the staff and personnel of the following libraries: the Manuscript Department of the Library at the University of North Carolina, Chapel Hill; the Manuscripts and Archives Division of Yale Univer- sity Library; and the Beinicke Rare Book and Manuscript Library at Yale University. My appreciation extends to various individuals in the program in history of science: to Dr. Paul L. Farber, for encouragingme to pursue in earnest my interest in science and religion; to Dr. J. Brookes Spencer, for several helpful discussions concerning Olmsted's natural theology; to Dr. Daniel P. Jones, for his direction and advice as my major professor; and to Leona Nicholson, for last-minute assistance in meeting my deadline. I also wish to thank many friends for their encouragement, but most of all my family, who alone shared with me the trauma, the anxiety, and the anguish of the process as wellas the relief, the satisfaction, and the joy of its completion:my wife Helen exhibited a steady confidence in my ultimatesuccess, and self- lessly gave of her time and energy; andmy children, Cheri and Ronnie, displayed an understanding and patience far beyond their years. TABLE OF CONTENTS I. INTRODUCTION 1 II. THE FORMATIVE YEARS 35 Train Up a Child ...(1791-1809) 35 Preparing for Service (1809-1817) 43 III. YEARS OF EXPECTANCY 75 The Young Professor (1817-1825) 75 A New Career (1826-1830) 92 IV YEARS OF MATURITY 1 3 3 Building a Reputation (1831-1836) 1 3 3 Activities of an Established Professor (1837-1845) 1 5 7 The Hand of the Lord (1844-1846) 214 V. THE CONTEMPLATIVE YEARS 2 3 5 Philosopher, Poet, Christian (1846-1859) 2 3 5 VI.CONCLUSION 3 5 5 FOOTNOTES 3 6 5 BIBLIOGRAPHY 4 0 7 DENISON OLMSTED (1791-1859), SCIENTIST, TEACHER, CHRISTIAN: A BIOGRAPHICAL STUDY OF THE CONNECTION OF SCIENCE WITH RELIGION IN ANTEBELLUM AMERICA I. INTRODUCTION The present study has been undertaken to contribute to an understanding of the relationship between science and religion in America in the decades that preceded the Civil War. A biographi- cal approach offers unique opportunities to view the events of the past in the context of that time.It seems desirable that the personality chosen for study qualify as a member of the community of scientists, and that some of his writings deal with religion (impli- citly if not explicitly).In short, he should be a religious scientist so that he is an active participant, not a disinterested onlooker. The tendency among historians interested in the relationship of science and religion has been to concentrate attention on the negative aspects of this relationship.1 This tendency may result in part from an uncritical acceptance of a positivistic thesis that science and religion are inevitably inconflict.2A related tendency has been to scrutinize those areas of science where conflict with religion is most likely. Two areas of science with obvious potential for conflict with religious beliefs during the antebellum period are those of biology 2 and geology. During such conflict, with the attendant emotional response, it is to be expected that arguments presented are especially liable to be strongly colored with a rhetoric which dis- torts contemporary beliefs.Additionally, these beliefs are so interwoven with specific scientific problems as to prevent ready separation. Even granting the possibility of valid separation by careful analysis, these beliefs still represent those of a special group with a vested interest in their special area of science; such beliefs probably reflect that interest and may not accurately reflect the beliefs of scientists in general. For these reasons, it was thought desirable to choose a scientist whose field was less subject to conflict than biology or geology. Although Denison Olmsted taught geology for several years during the early part of his professional career, his main fields of interest were astronomy, meteorology, and natural philosophy. He spent the greater part of his career at Yale, one of the most influ- ential colleges of that time. However, before considering Olmsted himself, it will be useful to sketch several threads in the history of America which will help put Olmsted in proper perspective. Religious beliefs and moral attitudes had played an important role in America since the arrival of the Pilgrims.As Ahlstrom has written, "The architects of the 'Puritan Way, '.. .were in a very real sense the founders of the American nation."3In the years 3 1831-32, the Frenchman Alexis de Tocqueville traveled in the United States, observing the young nation in action.Upon his return to France, he wrote his Democracy in America, in which he asserted: "There is no country in the world where the Christian 4 religion retains a greater influence... Although de Tocque- ville was referring primarily to the connection between religion and politics, the statement was substantially true in a larger sense. During the antebellum period, science in America was being transformed from a sometime activity of a "gentleman amateur" to a relatively sophisticated professional occupation, with the "typical" scientist moving from the laboratory of an earlier time to the professorship of a new age.5 Interaction between cherished religious values and growing scientific interest was virtually inevitable. Revivalism is an important component of the religious history of America. Indeed, one historian has suggested that "to write a history of revivalism would be to write a history of America."6 He has identified five periods of revival or "awakening, " the first commencing as early as 1600.The next, generally called the "Great Awakening, " was initiated around 1730, following a period of general religious decline.Though not initiated by Jonathan Edwards, the Great Awakening has been closely identified with his name and he, above all, became its defender.In New England, 4 the movement was attended with such manifestations of conversion as weeping, shrieking and fainting.Edwards, though he allowed that some might be converted without these outward signs and was even willing to admit that in some cases the signs might be of demonic origin, still insisted that in general the Great Awakening was of God.
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