Monthly Archives: March 2021

Deathwatch

A new plan had been designed to unite political power from 13 squabbling fiefdoms, to one central government representing the people.

Statesman, James Madison fully intended his new national blueprint to quiet interstate turf wars. Until 1787 no central mediator had existed, and the constant turmoil looked to nearly finished off the fledgling nation. Madison’s remedy, his Virginia Plan would count population, and without fear or favor, allocate direct representation. However, once his proposal was disclosed to his peers, the forces of inertia nearly derailed the Constitutional Convention.

This is the short version of details:

America, though victorious over the British in the recent war, was falling apart. No money, no credit, no court system, and European enemies on a deathwatch of sorts.

Internal disputes wreaked havoc among citizens, as each former colony hustled to press state interests over national. This upheaval grew especially violent in Western Massachusetts when musket shots were exchanged in a tax uprising.

In September, 1786 only a handful of delegates reported to a Maryland convention summoned to deal with the mess. But with only a handful of states reporting, attendees couldn’t vote on any binding measure–too few were present.

Distressed by intensifying disorder, and no real authority to act, James Madison and his colleague, Alexander Hamilton agreed the time had come for a new framework of government. The two, a Virginian, and New Yorker called for another convention; one that promised to address the failing system. (See “Rope of Sand” on this blog site).

Arranged for May, 1787, in Philadelphia, Hamilton and Madison attracted participants by promising General Washington himself, would attend.  However, Washington declined at first, that is until the gunshots in Massachusetts changed his tune. He, along with fifty four other men gathered, and the process began.

In the run-up to the Philadelphia Convention, James Madison kept busy. Though this gathering had been advertised as tweaking the existing system, Madison’s plan actually abolished it, in favor of his new Virginia Plan. 

He and his allies clearly understood the historic risk they were taking.

In a panic, the states with fewer people balked at losing influence. A William Paterson of New Jersey, moved for recess to craft a counter plan, one that would preserve state interests against Madison’s people-based plan. 

Called the New Jersey Plan, this model would establish a one-chamber legislative branch, each state equally represented. 

Then more hell broke loose.

In another recess a middle ground was devised by Connecticut delegate, Roger Sherman. 

Called the Connecticut Compromise, or the Great Compromise, a solution emerged. Sherman brokered a lower house by representation, and the upper house of two Senators from each state. That calmed the small states, relieved they would not be diminished by population-heavy states.

There are so many more details to the development of the Constitution, but this agreement signified a start. 

That kind of goodwill and commitment to duty has sustained the United States through rough times. Granted, flaws remained regarding slavery, the slave trade, women’s rights, and Native American policy. Still, this ballast was enough to move the ship of state forward. 

Today the national GOP promotes chaos and gridlock as somehow virtuous, while our adversaries still maintain America’s deathwatch.

Perhaps 1787 produced a better caliber of political leadership, Americans who served the common good.

Gail Chumbley is the author of the two-part memoir, River of January, and River of January: Figure Eight. Both title are available on Kindle.

gailchumbley@gmail.com

An America To Believe In

Religion in politics presumes all citizens essentially hold to the same beliefs. This premise also insists that religious conformity assures civic virtue and good order. However, in practice theocracies actually run counter to effective government, because invoking God in public debate stymies any exchange of thoughts. Without a “free market of ideas,” our society cannot advance, condemning the nation to decline, (See Middle Ages).   

The Constitution’s framers did not lightly pen any Article, Section, or Clause without study or debate, and that especially includes the later admission of the Bill of Rights. James Madison, in particular, examined other government systems, from the Greek City States through the Age of Reason. What Madison discovered was politics combined with religion inevitably sows public conflict; damaging both political and religious institutions. Madison’s purposeful language in drafting the First Amendment, (free exercise and establishment clauses) signaled that the United States would not repeat those fruitless mistakes. 

Lessons existed in America’s past, as well. In Colonial New England Puritan dissenters, such as Roger Williams, and Anne Hutchinson publicly rejected mandatory church compliance. Williams, later exiled to Rhode Island, defended his religious principles writing,

Enforced uniformity confounds civil and religious liberty and denies the principles of Christianity and civility. No man shall be required to worship or maintain a worship against his will.

As the first Catholic-Presidential candidate, John F Kennedy later echoed the same idea stating,

. . .it is apparently necessary for me to state once again not what kind of church I believe in — for that should be important only to me — but what kind of America I believe in.

And that was the point. American citizens must choose to worship freely, or not. That is the essence of American liberty. Law cannot dictate conscience, as our individual thoughts are as unique as our finger prints.

Despite the secular legacy of American law, religious prerequisites still surface from one era to another. In the earliest years of the Republic a fervor of evangelism blazed hot, recognized today as the Second Great Awakening. Beginning around 1800, and lasting until the Civil War, endless, exhausting revivals criss-crossed the country.

Choosing a faith among many began early and today is an American tradition.

Loosely paralleling “The Age of (Andrew) Jackson,” politics followed a similar evangelicalism, giving every person a choice in both their faith and their vote. As Americans migrated west voting rights followed, extending to the lower classes. Increasing numbers of farmers and tradesmen could cast their ballots and follow their understanding of Jesus with the same passion. 

Another unexpected outcome of the Second Great Awakening came in the form of countless spinoffs. Rural isolation cultivated a veritable Garden of Eden in new Protestant sects. For example William Miller of upstate New York forecasted the return of Christ as urgently imminent. He, and his followers believed Jesus would reappear sometime between 1843-1844. After the dates passed with no rapture, the church regrouped becoming today’s Seventh Day Adventists.

Methodists dispatched “circuit riders” into America’s interior. Men like Peter Cartwright, the epitome of a frontier “stump speaker,” could preach the Word of God, while beating the hell out of any heckler. 

Presbyterians split a couple of times before the Civil War. First, regarding whether or not untrained missionaries could lead revivals, or only seminary trained ministers. This controversy tore believers apart.

The schism for Presbyterians and other denominations sprouted from the controversy over slavery. North of the Mason-Dixon Line believers felt their duty was to take action and cleanse America of this national sin. Southerners, however countered that God made no mistakes, and it was God who appointed masters, and placed the slaves beneath them. Rather a handy absolution, that. It took a war to change the politics of slavery, but churches first led the way.

Perhaps the best advice on separation of church and state came from Justice William O Douglas in the court’s ruling, Engel V Vitale, 1962.

“once government finances a religious exercise it inserts a divisive influence into our communities.”

Dictating conscience is a fools errand, and a liberated conscience is the essential foundation of America.

Oh, and Christian Nationalism is neither Christian nor national. Quite to the contrary, that brand of absolutism does not promote public virtue, nor good order, but does lead to national decline, (see Holy Roman Empire)

Gail Chumbley is a history educator, blogger, and author of the two-part memoir, “River of January,” and “River of January: Figure Eight. Both titles are available on Kindle. Chumbley has authored three stage plays, “Clay,” “Peer Review”, and Wolf ByTheEars.” examining America’s past and present.