True American culture started where it was founded. It began in the heart of the North American colonist at the run-up to the American Revolution. Of course, over time, that changed. And as with any cultural change comes a stark political and religious divide. Historian Peter S. Field mentions:
“The advent of a democratic political culture in the early American republic entailed the occasion of the first debates on the relationship between intellectuals and democracy in the United States. Such was particularly the case in the 1830s in Brahmin Boston where, as Perry Miller once observed, "there could hardly be found a group of young Americans more numb to the notion that there were any stirring implications in the word ‘democracy.’”
Miller was right. American’s in the 1830’s was, for the most part, were generally neutral in the way that American culture was beginning to shape out. There were ups and downs. With a new nation typically comes unlimited options on which direction to face the country regarding politics and culture.
There was a hairline fracture that split the thinking of American traditionalists and progressive intellectuals. The Unitarian Church was the catalyst, following transcendentalism in close second. Traditionalists (such as the clergy and church) began to slowly halt providing leadership in our public schools and university’s (prior to this was a purely homeschooling education). Harvard was taken over by the Unitarian church, and as the quality of public education began to decline, Horace Mann (the "father of progressive education") would convince the state of Massachusetts that the best way for education to grow would be to have the government take control, instead of the private sector (like families and churches).
What followed was indoctrination into “self-culture,” a human thought process of “me, myself, and I” which closely follows materialism. To break open a political divide for control and power, there must be a catalyst to enable this cultural shift. Thus, secular humanism was born.
As traditional American doctrine was neglected, the competing ideology of socialism has taken off. Karl Marx’s book, which was written in 1844, never had much influence in American society. That was until we had backslid from Christian principles of economics and dabbled in greed. Thus, monopolies would form and grow. Wealth was accumulated, instead of employing the extra wealth to meet the needs of the poor and society itself. Self-culture (or individual interest), as Field would put it, began to replace the common good of the community.
Marshall Foster writes that “in the loft restaurant above Peck’s restaurant at 140 Fulton Street in lower Manhattan, a group of young men met to plan the overthrow of the predominately Christian world-view that still pervaded America. At this first meeting five men were present: Upton Sinclair, 27, a writer and a socialist; Jack London, writer; Thomas Wentworth Higginson, a Unitarian minister; J.G. Phelps Stokes, husband of a socialist leader; and Clarence Darrow, a lawyer.
Their organization was called the Intercollegiate Socialist Society. Their purpose was to ‘promote an intelligent interest in socialism among college men and women.’ These men were ready to become the exponents of an idea passed on to them by an obscure writer named Karl Marx—a man who never tried to be self-supporting but was supported by a wealthy industrialist who, inexplicably, believed in his theory of ‘the dictatorship of the proletariat.’ Although a small group in the beginning, these adherents of socialism more than succeeded in their task.”
“By using the proven method of gradualism, taken from the Roman general, Quintus Fabius Maximus, these men and others who joined with them slowly infiltrated” the public schools of our nation. By 1912 there were chapters in 44 colleges. By 1917 there were 61 chapters of student study groups of the League of Industrial Democracy. “At that time John Dewey, the godfather of progressive education, was the vice-president of the league. By 1941 Dewey had become president and Reinhold Niebuhr, the liberal socialist theologian, was the treasurer.”
The beginning of the end of traditional America had become entrenched. Dr. Stephen K. McDowell mentions that “the loss Christian tradition, character, and responsibility led to the failure of many banks in the early 1900’s. To remedy this situation, power was granted to a centralized Federal Reserve Board in 1913. But this unbiblical economic structure and lack of character produced many more problems. Within 20 years, the Stock Market had crashed, and America was in the midst of the Great Depression.” With the propagation of socialism, people were ready for Roosevelt's “New Deal,” such as Social Security and other welfare agencies, which ultimately set up the State as provider rather than God.
Daniel L. Smith
 Dr. Beliles, Mark A., and Stephen K. Dr. McDowell. America's Providential History: Including Biblical Principles of Education, Government, Politics, Economics, and Family Life, 253. 1989.
 Field, Peter S. 2001. ""the Transformation of Genius into Practical Power": Relph Waldo Emerson and the Public Lecture." Journal of the Early Republic 21 (3) (Fall): 467-493.
 Foster, Marshall, and Mary-Elaine Swanson. The American Covenant: The Untold Story, xvii. Mayflower Inst, 1983.
 Ibid., Dr. Beliles, Mark A., and Stephen K. Dr. McDowell, 250-251.
Congress in 1787 and 1789 would pass the Northwest Ordinance, which outlawed slavery in any newly created state of the Union. The federal government would also ban the exportation of slaves from any state within the Union in 1794. All intentions show of that generation that the eventual abolishment of slavery was their main intention.
God wanted to show the world how a Christian nation would attempt to deal with such a heavy-laden social problem. England outlawed slavery in 1834, and this was primarily due to the efforts of evangelical Christians. But the United States failed to address the issue of slavery just as God had intended. Slavery is a national sin, and one reason for this enabled failure is greed.
The famous inventor of the cotton gin Mr. Eli Whitney made his contraption well-renowned in 1783. This machine would end up making slavery much, much, much more profitable. The resulting effects of this new profit would rise a new generation of Americans with much less conviction on the matters of slavery than their fathers.
The rest of the nation, instead of dealing with the issue head-on, attempted to compromise. The trend of abolition came to a screeching halt in the South. And even churches began to (for the first-time ever) justify slavery by 1810. By then however, all slave trading had been banned, yet slave owning, became much more ingrained.
The church body fractured over the idea of slavery, as when “in April 1808 when John Murphy, clerk of the church, rose from his seat and ‘declared non-fellowship with the church on account of slavery.’ Following Murphy's lead, Elijah Davidson then rose and withdrew from the church because it tolerated slave-holding among its members. In the following five months, two men and four women left the church for the same reasons.
Far from a singular event, this rupture was repeated in churches across the state and was the culmination to a decades-long debate within Baptist churches in the Upper South over the issue of slave-holding. Before the crisis was settled, Baptists would be forced to rethink their doctrines, worldview, and relationship to the new republic."
"As Baptists began to evangelize the Upper South, they addressed the complicated issue of slaves and slavery. Slaves were part of the early audiences for Baptist itinerants in the 176Os and 177Os, and, after the War for Independence, slaves began to join churches in increasing numbers. This phenomenon forced Baptists into the quagmire of slavery as they constructed a coherent theology and a network of churches in a revolutionary age.
The churches they built were biracial with white and black members. White and black evangelicals together faced the contradictions between their theology, which emphasized the equality of souls, and the institution of slavery, which reified inequality. Churches became the arenas in which southerners debated what slavery meant in an evangelical society and what religion meant in a slave society.”
It was the national sin of slavery that would cause the evangelical movement to seek to reform American society in the Civil War era and well into today. A combination of dumbed-down education, misinformation, and poor leadership has sunk our nation. Today's slave owners are not "the master," however, they surely have a say on "how, when, and why," and not until all of your debts are paid off. Today? Modern slavery is just a refined version of indentured servitude, that's coated with sugar.
Daniel L. Smith,
 Dr. Beliles, Mark A., and Stephen K. Dr. McDowell. America's Providential History, 227. Charlottesville: Providence Foundation, 1989.
 Najar, Monica. 2005. ""Meddling with Emancipation": Baptists, Authority, and the Rift Over Slavery in the Upper South." Journal of the Early Republic 25 (2) (Summer): 157-186.