Puritan Letters

Modern America鈥檚 Pursuit of Christianity:

Regaining Her Celestial Strength from A Puritan Letter

by Patrick J. Wilson

What is wrong with American? Is America immutable? Do Her leaders suffer from myopia of history? One may respond with a mundane and liberal perspective, yet one鈥檚 answer does not insinuate that individual Americans concur. Sadly, though, the Nation does agree with the liberal perception. Yet in William Bradford鈥檚 Of Plymouth Plantation, we have a glimpse on how his historical writings epitomize not only Colonial American Literature and History, but also how early Americans believed in a religion and God鈥檚 Providence, which both are deficient today. We need to excoriate the pharisaism that swathes Modern America and rejuvenate what Bradford鈥檚 America had, and what she has lost today 鈥� Her philotheism and Christianity. What is meant by revitalizing Her philotheism is to bring back specific aspects of Bradford鈥檚 world, which we read about in John Robinson鈥檚 letter. Of course, it is vital we discuss Bradford and Robinson鈥檚 America in context, so readers can attain a deeper sense. Both Bradford and Robinson were Puritans, and they epitomized the essence of the Puritan movement in Colonial America and England. In fact, both men were Separatist and believed The Church of England was corrupt and needed reformed.

However, the Non-Separatists believed the Church needed to be reformed too. But, unlike, Bradford and Robinson, they didn鈥檛 believe seceding from the Church was the best answer. Nevertheless, the Separatists鈥� traveled to The Netherlands, but soon they opted to sail towards a New Beginning, a New World. Were the Separatists鈥� apprehensive about their journey? Undoubtedly, they were since many of them left behind the sanctuary of the known for the pursuit of the unknown. Many perished before the sun could kiss their bodies on the outside, but it was their potency to continue their quest that outweighed their fate: 鈥淪o [we] left that godly and pleasant city (Leyden) which had been [our] resting place near twelve years; but [we] knew [we] were pilgrims鈥� (Bradford, 162). Indeed, Bradford further states from Book 1, Ch.7 that they 鈥渓ift up their eyes to the heavens, their dearest county, and quieted their spirits鈥� (162). It should be obvious that Bradford鈥檚 mentioning of 鈥渢heir dearest country鈥� does not refer to England: it refers to a celestial country in which their faith and philothesim gives them the optimism they need to trust in God鈥檚 Providence. But there鈥檚 a problem with Easton鈥檚 description!

For us to believe in God鈥檚 Providence, we must become believers ourselves. Also, it鈥檚 important to note that Puritans closely followed The Five Points of Calvinism, as opposed to The Five Articles of the Arminians. Likewise, they shared Calvin鈥檚 belief in double predestination, which clearly separates them from most Christians. Nonetheless, Bradford nor Robinson did not practice a new religion different from Christians. In fact, they saw themselves as Christians, as we shall see in Robinson鈥檚 letter. Yet their views on Christianity were more radical than traditional Christian views. Now, does this mean they were bad Christians? For their love of God was unparallel to most traditional believers of their day. So, one may ask, what does this all mean? It means a few things: 1) Modern America can learn a great deal from the Puritan movement without becoming a Separatist, Liberal, Non-Separatist, or Republican. 2) Modern America does not need to adopt radical Christian views of yesterday to regain what She once had. John Robinson鈥檚 letter clearly states what Colonial America had, and it displays what Modern America has misplaced. Robinson was a beloved Puritan pastor and writer; however, there is not much information about him. Our introduction to him comes from Bradford鈥檚 Of Plymouth Plantation (Book 1, Ch.7), which is more of a farewell than an introduction. From this brief introduction, Robinson provides to Bradford鈥檚 readers two letters: A letter written to Mr. Carver, and a letter written to the Separatists鈥� before they depart for the New World. We will focus mainly on the latter, for it鈥檚 the one that Modern America should take Her advice from if She plans to regain Her celestial strength.

Still, we should promptly look at his letter to John Carver since it sponsors the message to come: 鈥淭he spirit of a man (sustained by the Spirit of God) will sustain his infirmity; I doubt not so will yours鈥� (163). From this letter, it should be obvious that 鈥渢he tender love and godly care of a true pastor appears鈥� (163). And Bradford is correct, for Robinson鈥檚 letter to his brother-in-law, John Carver, displays both love and faith at the hour of need. The Spirit of God will 鈥済uide [those who believe] with His hand鈥�; furthermore, He will 鈥減rotect [believers] with His wing, and show [us] His salvation in the end. . .鈥� (163-164). Robinson furthers this metaphor in his next letter. His second and final letter opens like a sermon on paper, as Perry Miller describes, 鈥淸t] he Anglican sermon is constructed on a symphonic, [plain-style] scheme of progressively widening vision鈥� (qtd. in Campbell): 鈥淟oving and Christian Friends, I do heartily and in the Lord salute you . . .鈥� (164). Besides, Robinson tells his followers 鈥渢o renew [their] repentance with [their] God鈥� daily (164). He further writes that God will deliver 鈥渟ecurity and peace. . . . from all evil, whether in life or death,鈥� for those who believe (164). What Robinson is saying echoes the message from the Gospels: We must accept the Lord鈥檚 celestial strength and spirit in order to live a peaceful life on earth and to be welcome into heaven. Furthermore, it is after we have 鈥渉eavenly peace with God and our own consciences鈥� that we can 鈥減rovide . . . peace with all men what in us lieth, especially with our associates鈥� (164). Robinson makes a great point here; we must believe in God and have His spirit dwell in our conscience before we can change our America.

Now, 鈥渃hange鈥� has been a key slogan for a key political figure in Modern American politics. But what this political figure has failed to do is to define exactly how his change will help America. What America needs is Her love of God and to believe in the celestial strength of Christianity. Both Bradford and Robinson lived and died for their pursuit of Christianity. Should we not do the same? Modern America should not change or accept it from a figure that some of us believe is speaking the truth, for John Calvin believed that 鈥渟imply knowing truths about God did not . . . mean the same thing as knowing God鈥� (qtd. in Campbell). Modern America will change once she finds her spiritual strength and conscience again. Until then, it is up to us to leave behind the sanctuary of the known for the pursuit of Christianity 鈥� even if it鈥檚 鈥� one day, one Christian, and one journey at a time.

Works Cited

Baym, Nina, ed. "William Bradford Of Plymouth Plantation." The Norton Anthology of American Literature 6th Edition. New York: W.W. Norton & Company, Inc., 2003. Campbell, Donna M. "Calvinism in New England Puritan Culture." Literary Movements. Date of publication: 5/21/07: http://www.wsu.edu/~campbelld/amlit/litfram.html Easton, Matthew George. M.A., D.D., "Definition for 'Providence' Eastons Bible Dictionary". bible-history.com - Eastons; 1897. Miller, Perry. The New England Mind: The Seventeenth Century. Cambridge, Harvard University Press, 1954.