Calvinism In History

Years ago I read the Declaration of Independence and noticed that it seemed extremely Calvinistic. Was Jefferson a Calvinist? No. For years the question has always bugged me. Although I am only just finishing chapter 2, Nathaniel S. McFeteridge’s book, Calvinism in History: A Political, Moral and Evangelizing Force, I am ever more convinced that D. James Kennedy was right when he said, “John Calvin is considered by many historians to be the father of our country.”

It is clear from the book that Jefferson borrowed from Mecklenburg's Declaration (a document written by Calvinists) to write the Declaration of Independence.

The book was first published 1882. Therefore there is some difficulty with some archaic language that is used, but if you are an American history buff, you will greatly appreciate chapter 2, Calvinism as a Political Force In the History of the United States.

I have known for many years that the Revolution would never have happened were it not for preachers preaching sermons to take up arms in defense of religious liberty. I simply did not know that the overwhelming number of preachers that did this were Presbyterians and Calvinists. In a letter written by Charles Inglis, a rector of Trinity Church and one who opposed the Revolution (as almost all those who were Episcopal in their view of government), stated:

“I do not know one of them (the Presbyterian clergy), nor have I been able, after strict inquiry, to hear of any, who did not, by preaching and every effort in their power, promote all the measures of Congress, however extravagant.”

Yes, it was the Calvinists that opposed those who were Episcopal in their view of church government. The Episcopal form led to monarchies and despotism, while Calvinism led to Republicanism.

Although there is much to say I will close this post with a quote from the end of the chapter:

“It has ever been a mystery to the so-called liberals that the Calvinists, with what they have considered their harshly despotic and rigid views and doctrines, should always have been the staunchest and bravest defenders of freedom.”

“It [Calvinism] intensifies, beyond all examples, the individuality of man, and shows in a clear and overpowering light his responsibility to God and his relations to eternity. It points out man as entering life under the weight of a tremendous responsibility, having, on his march toward the grave, this one sole solace—of securing heaven and escaping hell.

Thus the Calvinist sees man pressed, burdened, urged on, by the most mighty influencing forces. He is on the march for eternity, and is soon to stand crowned in heaven or to lie sweltering in hell, thus to continue for ever and ever. Who shall dare to fetter such a being? Get out of his way! Hinder him not, or do it at the peril of your own soul. Leave him free to find his way to God. Meddle not with him or his rights. Let him work out his salvation as he can. No hand must be laid crushingly upon a creature who is on such a race as this—a race whose end is to be eternal glory or unutterable woe for ever and ever.”

Soli Deo Gloria