To understand the differing ideology behind the split regions of America, from North to South, you need to understand first that the United States of America was founded as a Christian nation. In the early 1600’s when the first Europeans landed, they established settlements. Within every settlement is a Charter. This document solidifies the legal framework for the colony to be run by. Within each colonies Charter, you would have found reference to the Bible in one mention or another. Now let us fast forward a little bit in time to bring you into the know on – why, the colonies civil governments were run in the manner that they were… it’s called religion.

In the 1600’s there were three American regions that had settlements in place. These three regions consisted of the Northern, Middle, and Southern colonies. Each colony had a separate form of Christian doctrine it followed, all depending on the region that you lived. Three distinct Christian movements came out of these regions, in major geographical areas. This was important because their views of church government determined their colonial form of civil government. This gets complex, but it is important to understand that with all sects of religion comes subtle and major differences in how laws and morals are navigated.

The Southern colonies were the stronghold of Episcopalians’, which emphasizes strong apostolic leadership. Southern government was well known for their aristocratic monarchical form of government. The effects of this form of church government would be apparent when the first representative assembly in America began in 1607 at the church in Jamestown, Virginia with Reverend Bucke leading the Burgess in prayer. The Burgess were considered the “plantation elite” at that time. The Reverend would be known to ask God to guide and sanctify their proceedings to his own glory and the good of the plantation. Jamestown would go on to issue laws requiring church attendance. In doing so, the thought process behind the decree was believing that men’s affairs cannot prosper where God’s service is neglected.

The Northern colonies were dominated by Congregationalists. A decade or two later, the Middle colonies dominated by the Presbyterian, and Reformed Catholic faiths merged with the Northern colonies. New England had the first American settlement settled in 1620. After decades of trying to expose the corruption in the Church of England, and showing little effect, they left for the New World. Puritans at Boston (1630) were known for their fundamental, or strict legalistic ways of Christianity that was dominated by the hierarchal Catholic denomination. Whereas the Separatists (or Protestants) at Plymouth Bay colony, emphasized the personal relationship and accountability to God without the strict adherence to the legalistic and ritualistic aspects of Catholicism.

It’s important to note the major Puritan drawback was that they were still holding onto the idea of a State church. They saw nothing wrong with that, and compelled religion (as in Europe). The disapproval of issue in England was that Church and State were corrupt and unbiblical in many aspects. Eventually Protestant and Puritan ministers would work together with their theology to allow for more freedom of conscience and individual liberty.

FAST FORWARD

A Christian Nation is molded by its form of government, not who formed it. If the form of a nation’s government is molded by Biblical ideas, then the nation is a Christian nation. Now let us fast forward a little bit in time. In 1867 The North American Review stated that “The American government and Constitution is the … political expression of Christian ideas.”[1] Our founders were all collectively convinced of this truth. Even unconventional believers such as Benjamin Franklin often cited Scripture.

At the Constitutional Convention of 1787, Franklin said:

“We have been assured, Sir, in the Sacred Writings that ‘except the Lord build the house, they labor in vain that build it’ [psalm 1237:1]. I firmly believe this, and I also believe that without His concurring aid we shall succeed in this political building no better than the builder of Babel [Genesis 11].”[2]

The ideas embodied in the U.S. Constitution stem primarily from the Bible. The Founders reasoned from the Bible far more than any other source. This was once taken for granted by Americans until modern revisionist historians began to promote the view that nationalistic enlightenment thinkers were the major influence behind the Constitution.

How can we know for sure? Dr. Donald Lutz, a professor of political science from the University of Houston, conducted an exhaustive ten-year research of about 15,000 political documents of the Founders era (1760-1805), and recorded every quote or reference to another written source. This list of the 3,154 citations of the Founders was analyzed and published in Volume #78 of the American Political Science Review in 1983. The results would give quite an accurate measure of the influence of various sources of thought on the Constitution. The results were surprisingly contradictory to “modern scholarship.” By far, the most often quoted source of their political ideas was the Bible.

This would account for over one-third (34%) of all their citations. Another 50% of all references can be attributed to authors who themselves derived their ideas from the Bible. Therefore, it can be said that 84% of the ideas in our Constitution are based directly or indirectly on the Bible.[3] The Bible and civil liberty are inseparable. Even Newsweek, on December 26, 1982, acknowledged after a major analysis of the Bible’s influence in America, that, “Now historians are discovering that the Bible, perhaps even more than the Constitution is our Founding document.”[4]

Honest historians are beginning to recognize that Franklin’s reference to “the Sacred Writings” (Scripture) and to “the builders of Babel” (Israel) in the Convention’s search for “political truth” (Christ’s teachings) was not a strange coincidental fluke. There was absolute meaning. So now that you understand a little more on how important religion and the colonial governments were so closely knitted together, it’s also important to note that even though not all Colonial Americans were Christians (although most were!), all of them understood the importance and adherence of living by Christian principles. Simply put, they all ultimately believed that Scriptures “guidelines” were the right way of doing life.

CHRISTIANS DIVIDED

There is a paradox to Christianity, and from a non-denominational standpoint, that paradox is the fundamental ideology of Old Testament Scripture. This should be considered a true error of Christian tradition. Well, how is that so? With every sect of Christianity, there is a molded tradition made out of how the Holy Bible is transliterated to Christian leaders and individuals alike. With the division of Christianity as a religion comes an inevitable vacuum, and that is the molding of Scripture to fit mankind’s agenda. This of course part of the doctrinal fallacy that Scripture warns Christians about falling into belief over.[5]

There always seemed to be a struggle between morality, temperance, education, and slavery. When these struggles become so heavy that they bleed out from the individual and into the churches – these internal struggles then bleed into politics and society. This is where the formation of civil government becomes very complex. Especially when it comes down to moral and spiritual beliefs. It becomes even more complex when you attempt to figure out how to codify laws for society to live by. This is where Christian principles come into play. The Colonists had already been living by a codified system, laid out through history based upon Christian values and laws.

Through a typically organic process called “gradualism”, Colonial America began to grow and adjust their laws (and morals) accordingly to their ways of doing life. With this societal gradualism occurring subtly since the early 1600’s, it’s easy to see how certain aspects of life’s principles can get twisted to fit peoples personal agendas. One man in particular, was a Northerner by the name of John Brown. He was a devout Calvinist. Mr. Brown was very much a “fire and brimstone” style of believer.

Calvinists doctrine of salvation by election; the belief that worldly success was a sign of God’s favor; the concept of the “calling,” according to which all people are called by God to vocations that, no matter how great or humble, are equal in his sight and whose diligent performance is a sacred duty; and the injunction against a waste, according to which wealth must be used for the glory of God through stewardship to mankind rather than squandered off in consumption and easy living.

With that, he also thought that because he was in a place of political positioning, that it was God’s will that he must have undertook a mission to help ignite the firestorm that ultimately freed the slaves. God does not grant permission to do His will, however he did providentially use Mr. Brown as one of the dozen catalysts to actually advance the opening salvos of the Civil War. We will get to Mr. Browns story later. Christianity was the base foundation of how society was written for the North American colonies. It is always an unfortunate when a few misled leaders push these personal twists that ultimately expand into their local communities, thus the Northern and Southern regions of the United States. Regardless of doctrinal belief of Christianity, national sins are what collapses a nations successes and longevity. Two national sin examples would be slavery and greed.

COMPROMISING MORALS & ETHICS  

Congress passed the Northwest Ordinance Act in 1787 and 1789, which prohibited slavery in the new states. Congress also banned the exportation or transfer of slaves from any state in 1794. It is evidence enough that all intentions of that generation were united in an effort to abolish slavery. England banned slavery in 1834 by the stroke of a pen. As new generations of Americans rose up to take the reins, they had seemingly less convictions on the matters of greed and slavery than their fathers before them.

They began to compromise their morals and ethics. This was due to greed. The trend towards emancipation came to a halt in the South, and even churches began to justify slavery for the first time around 1810. By that date, all slave trading had been made illegal, however slave owning itself became more firmly entrenched in the South. Between 1810 and 1820, America experienced not only growth but also its share of social problems associated with its polarization of “cultures.”

It was the truly the first time America began to see morality wane and ethics bending to make ends meet. Specifically, the morals and ethics that were a big social issue for Yankee and Antebellum societies was drunkenness, prostitution, ignorance, and above all, slavery.[6] Of course with every issue in America there is always an argument to the story. Protestantism experienced a modernization of ethics during the industrial-era of America. In fact, the temperance movement coincided at the exact same time as the industrial revolution.

It was the temperance movement in America that gave way to the reforming movements throughout the entire country, regardless of blue or gray ideology. These movements grew out of the Second Great Awakening. A Christian revival nationwide, with a refocus on man’s accountability to Jesus Christ instead of only being held accountable to themselves. It was through the temperance movement that soberness, education, woman’s rights, and anti-slavery finally became front-and-center social issues for both the American North and South.

Humbly,

D. L. Smith
ComplexAmerica.org
 
 
 
 
Bibliography:
​
[1] Hall, Verna M. 1980. The Christian History of the Constitution of the United States of America (CHOC). San Francisco. p. 198.
[2] Madison, James. 1987. Notes of Debates in the Federal Convention of 1787. NY: W.W. Norton & Co.
[3] Lutz, Donald. 1984. "The Relative Influence of European Writers on Late 18th Century American Political Thought." American Political Science Review 189-197.
[4] Newsweek. Dec. 26, 1982. "Historians Acknowledge American Biblical Link." Newsweek
[5] Book of Matthew. The Holy Bible.
[6] J. C. Furnas, The Americans: A Social History (New York, 1969) p. 505

When American settler’s worked their lively-hood to meet the needs of their daily lives, they would transport their goods by pack-trains of animals. Typically these trains were powered by oxen, mules, and horses. On the coast, these trains were relied upon for the transport of materials and goods. They relied on shipments from Sacramento; via Shasta, Weaverville, and Trinity trails. This also included the main trails North and South on the coast; via Klamath River, Crescent City, Union (Arcata), Eureka, and Bucksport. In October of 1855, a pack-train of mules were being guided by Mr. Massers, Mr. Wilson and Mr. Hudson. They also had with them a family thought to be re-settling to Klamath. As they were traveling “on the trail to the Klamath, he came upon... signs of a recent conflict... the ground... covered with blood... and other signs of murder.  He turned back.. and was overcome by other men... they came upon the body of a man... articles of women's and children's clothing.”[1] Many experiences by settlers such as this one, would end up becoming cyclical in its vicious circle between the settler’s and local natives.

It was on September 14th of 1858 Mr. Paul Boynton was murdered working on his property about two football fields away from his home. This happened about 10 miles east of Union, or now today’s -- Arcata, being ambushed by a local group of natives. The citizens of Union (Arcata), wrote the editors of the Daily National Democrat and Humboldt Times: “Since the forepart of June we have been called upon to notice,... murders, robberies, and other depredations committed by the Digger Indians in this section of the state.  Within  that time 2 men working on their logging claims east of Eureka, have been shot from an ambush and wounded, one of them quite severely.” The residents of Union (Arcata) were of sound mind to be alert about the native depredations occurring in the area.

Mr. Thorton, was a respectable citizen rancher who ran his business from Mattole to Union. He had been found brutally murdered, with his body “mutilated in a manner which the Diggers only are capable of doing.” The local natives were called “Diggers” in respect to their cultural ways of digging for grubs, roots, and collecting acorns for food. Mr. Ross was a traveler on a public road with a small group of fellow travelers. They were on the route somewhere between Union (Arcata) and Trinity. While on that route they were ambushed by local natives, where he received life ending injuries. Mr. Stephens, who was with the rest of the group, attempted to pursue the attacking natives. His justice was cut short quickly as he himself was shot and killed.

Last but certainly not least, was Mr. Chauncey Miller. He was a merchant and trader who lived and worked off of the Trinity river. Moreover, he was known in his community as being “evenly sounded.” He made mention many different times publicly that he was “finding the trail dangerously infested by Indians.” More specifically he was speaking about the violent hostilities occurring on the trail between Eel River and Union. This was an issue that had become all too common. Up at the entrance of the Klamath River, Mr. Vandal was also murdered by local native tribesmen. He was another resident of Union (Arcata), whose life was cut short “by his treacherous guides, and may also be added to the list of victims heretofore mentioned... in the Bald Hill country, men are shot down within sight of their own houses and their stock driven off before their own eyes.”

The results of these local native depredations were found in the Humboldt Times, as citizens urged the newspaper “…that a continuation of such outrages can only be prevented, wither by placing the Indians on a reservation or by extermination.” In the meantime, it would also be recommended that a volunteer militia should be raised by the citizens of Humboldt County. An interesting note to present was that a private board representing local citizens and business would make a public statement: “The Board of Trustees of Union, Humboldt Bay, had passed resolutions to levy a property tax of not less than 50 cents on the $100 valuation, the proceeds to be appropriated to the payment of the expense of any volunteer company of citizens to proceed against the Indians.”[2]

The Alta California would publish an article a decade later in September of 1863 which spoke specifically of the native uprising against the American settler’s from Weaverville to Humboldt Bay; and how devastating it was towards to local community. The local native tribes forcefully took control of the Trinity River and Trail. In comparison, this is today’s California Highway 299 running from Arcata to Redding, with a couple structural modifications. The U.S. mail had stopped functioning and this loss of control also impacted the transport of goods into neighboring towns. The editorial also went on to mention that this U.S. governments loss of control embarrassingly happened even with Fort Gaston sitting right outside of the Hoopa Reservation. The article would estimate 1,000 to 2,000 tribal warriors from the Redwood, Hoopa, and Klamath tribes who were on a hostile advance against the American settler community.

With less than 500 U.S. Army soldiers to protect the settler’s and their towns; both the U.S. government and its citizens knew they were well unprepared for the immediate hostilities occurring. The local tribes knew this fact as well.[3] The U.S. government back in Washington D.C. began to show their bureaucratic bog down when Congress sidelined legislation regarding native American tribal treaties in the far West. There is speculation as to why these policies were largely ignored. Some would say that it was the government ignoring their obligations to an underprivileged people, however considering the time-line of events, this would not be consistent with the U.S. administrations policy of showing higher priority to more urgent needs; such as the responsibility, and obligation to the citizens of the United States. The well-being of the nation, such as the American Civil War, proved the administrations documented legislative and legal actions.
 

Humbly,

D. L. Smith


Sources:
[1] "Indian War." The Marysville Herald, 16 October 1855, col. page 2, col. 3. Notes: vol. 6, no. 31; via Yreka Union.
[2] "Indian Troubles in Humboldt County." Daily National Democrat, 30 September 1858, col. page 3, col. 1. Notes: vol. 1, no. 41 From Humboldt Times.
[3] "Indian Trouble in Northern Counties." Alta California, 20 September 1863.

A special thanks to Humboldt State University -- Historical Archives.