Review: Ecstatic Nation

Ecstatic NationEcstatic Nation, Brenda Wineapple. New York: Harper Collins, 2013.

Summary: Ecstatic Nation explores the period of 1848-1877, and the heightened feelings and frenzy of a country contending over slavery, going to war with itself, and then engaging in the conflicts of westward expansion and Reconstruction.

Ecstatic Nation opens with the death of John Quincy Adams in the chambers of the House of Representatives. Adams was the last tie with the founding generation, and the compact that was forged by intelligent, thoughtful men who created a nation. His passing marked a passage into a tumultuous period of national life as a growing nation wrestled with future of slavery and how the rights of men (and women) would be determined in this growing republic.

Wineapple gives us a narrative as expansive as the spirit of the people of this time, encompassing both the colorless James Buchanan and Rutherford B Hayes, and the colorful Nathan Bedford Forrest and P.T. Barnum and George Armstrong Custer. We have the revivalist Charles Finney and the advocates for women, Elizabeth Cady Stanton and Susan B. Anthony.

The book is organized into three parts. The first covers the years of 1848-1861 and the attempts to seek alternately compromises that balanced slave and free state representation as the nation pushed westward and territories became states and changed the political fabric of the country. We have the abolitionists including Frederick Douglass and the nullifiers like John Calhoun. We learn of the dashed hopes of women, who must wait another half century for the right to vote because a nation couldn’t focus on both abolition and women’s rights. And there are all those in between trying to preserve the fabric of the nation. Most striking, and tragic, was Stephen Douglas, dying months after his failed attempt to garner enough Southern support to win the presidency, and save the Union.

The second part is the Civil War itself and the paroxysm of feelings both on and off of the battlefields matched by the almost mystical sense Lincoln had of the war as some form of expiation for the sins of slavery, even while he sought for the military leadership that he found in Grant and Sherman to bring an end to the terrible conflict. We glimpse the anticipated the work of reconstruction that would give the black man what the Union had fought so hard to achieve, while pursuing the reconciliation that would heal the wounds of the war.

The third part tells the story of the dashed hopes of Reconstruction, beginning with the death of Lincoln in the midst of the glow of victory and renewed hope. We see amendments passed and rights bestowed to land and the vote, only to be seized away to be replaced with the law of Jim Crow. And there is the westward expansion, hungry for land and gold and the war on the Indian led by Sherman and Sheridan, punctuated by the tragic folly of George Armstrong Custer. The period ends with the election of the colorless Rutherford B Hayes, and the compromises he makes with southern states to obtain that presidency.

“Ecstatic” is indeed an apt description of the period. At the same time, it seemed to me that Wineapple was content to narrate the ecstasy of the period without attempting to tease out the underlying causes of the kind of messy, destructive tumult we went through as a nation. Yet one cannot read a narrative like this without wondering whether it would have been possible to avert the paroxysms of conflict and brutal expansion, or whether this was simply the inevitable outgrowth of social and political structures unable to contain the expanding and changing nation.

Nor is this merely idle historical speculation. I wonder about our own day and the seeming breakdown of political discourse, continued racial discord, gun violence and various social fault lines. We have our own bloviating pundits and politicians whose incendiary rhetoric seems to overwhelm the voices of reason trying to appeal to our highest ideals. It leaves me wondering who will prevail, and with what consequence?

Wineapple’s book neither asks nor answers those questions. It simply shows what a mess we can make of things, and how slow real social progress often can be. And perhaps that can be good to give us pause before we enter ecstatically into “crusades” that turn citizens with whom we differ into enemies who we must fight, defeat, and maybe even kill.

Review: Damned Nation: Hell in America from the Revolution to Reconstruction

Damned Nation: Hell in America from the Revolution to Reconstruction
Damned Nation: Hell in America from the Revolution to Reconstruction by Kathryn Gin Lum
My rating: 4 of 5 stars

The idea of hell has been contested territory for a long time. From Dante’s Inferno to Rob Bell’s Love Wins, the reality of hell and who is consigned to it continues to be “hotly” debated.

Damned Nation looks at a critical slice of American history from the formation of our country up through the Civil War and the contested ground of the preaching of hell during this period. On the one hand, this book considers the prevalence of the preaching of hell when this was already waning in Europe, and seems to suggest that many public figures were supportive of this preaching as a form of social control in a forming country. On the other, it explores the alternative ideas about judgment that were already present even prior to the civil war. This is encapsulated in the illuminating profiles of two preachers with the same name, “Salvation” and “Damnation” Murray and the distinctive styles and theological convictions of their preaching.

Lum traces this preaching in the Second Great Awakening of the 1820s and 30s as well as the growing concerns about the impact of such preaching on some troubled individuals. In her second section, “Adaptation and Dissent”, she particularly explores not only the tempering of such preaching but also alternative visions of heaven and hell in Joseph Smith and the Latter Day Saints, Swedenborgians, and in Native American religion.

It is fascinating to see how the concept of damnation is part of the discussions of slavery and abolition and is handled during the Civil War. Most often, it was very tempting to consign the opposition (whether slaveholding or abolitionist) to hell, and then there were African-American voices who consigned their oppressors to hell. Hell and the state of one’s soul was also a concern of chaplains preparing soldiers going into battle. However, the message was different for the families of those who died in battle, where death in battle or prison camps itself was treated as having an atoning effect that assured the deceased of heaven’s glories. Lum, as have others, notes the distinctive note Lincoln sounded in his second inaugural of seeing the war as a judgment of God on north and south alike.

I found Lum fair and meticulous in the handling of primary source material, mostly consisting of sermons and other printed tracts. Perhaps space did not permit this but I found myself wondering if more might have been done to situate particular preachers’ preaching of hell and damnation in the wider body of their work. It is common, for example to focus on the images of being dangled over the flames in Edward’s “Sinners in the Hands of an Angry God”, which is admittedly drastic language, but many treatments of this sermon neglect its larger theological context, which emphasizes the mercies of God in giving the opportunity to turn and respond to Christ’s saving work.

While some find any mention of hell or judgment offensive, others (and Lum does note this) would find equally offensive the idea of a God who fails to judge evil. In the concluding sections of her book, Lum extends this conversation to the present, chronicling the continued belief in hell for a number or even majority of Americans and that this belief continues to be contested ground.

This review is based on an advanced e-galley copy of this book provided by the publisher through Netgalley. No compensation was received for this review and the opinions in this review are that of the reviewer alone.

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Review: Harriet Beecher Stowe: A Spiritual Life

Harriet Beecher Stowe: A Spiritual Life
Harriet Beecher Stowe: A Spiritual Life by Nancy Koester
My rating: 5 of 5 stars

Harriet Beecher Stowe is forever known in American cultural history in the words Lincoln reportedly spoke to her when she met him in 1862: “So you are the little woman who wrote the book that started this great war.” What Nancy Koester’s “spiritual life” of Stowe gives us is a narrative of the spiritual journey of Stowe throughout her life. We see her spiritual development from the stern New School New England Calvinism of her father, Lyman Beecher, to a much broader Anglo-Catholic Christianity centered around the life and love of Christ.

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Author: Francis Holl (1815–1884) after George Richmond (28 March 1809 – 19 March 1896)

Koester’s chronicle begins with her youthful struggles to meet the conversion criteria of New England Calvinists even as she awakens to a love for Christ. We follow her family west to Cincinnati and the struggles of her father as President of Lane Theological Seminary–a microcosm of the struggles within the Presbyterian church over versions of Calvinism, Old and New, her partnership with Catherine in a female academy, and her first exposures to slavery, and growing involvement with abolition and the Underground Railroad. This exposure provided the basis for the writing of Uncle Tom’s Cabin, which had such a profound impact both upon the nation, and her own life.

While in Cincinnati, she married Calvin Stowe and moved back to New England so that he can pursue his academic career and Andover Seminary. During this decisive period, Koester chronicles her struggles with parenting including a six month hiatus at a water-cure spa, resulting from exhaustion and her struggle to write the book and the critical encouragement she received from brother Henry, her husband, and her publisher. Its publication, first in serial form and then as a book thrusts her into the competing factions of the abolitionist movement and attacks upon both the literary and factual character of the book. Koester explores these criticisms, which continue to the present, including the portrayal of Tom, the mawkish character of some passages, and the literary power of the book. She shows the grittiness of Harriet, who charts her own course and defends her work with a follow up work, A Key to Uncle Tom’s Cabin that documented the work and showed that the reality of slavery was actually worse than she portrayed.

Perhaps lesser known and of great interest is her later life and her journey away from Calvinism. It seems that the decisive event was the death of her son Henry in 1857, due to a drowning accident. It was not clear that he was “converted” at the time and Stowe struggled with the question of the eternal fate of her son. She dabbled in spiritualism and moved to a position closer to universalism in envisioning a “wideness to God’s mercy.” She embraced a form of Anglo-Catholicism centered around liturgy, the sacraments, the church year that emphasized a growth into belief rather predestination and the struggle of her youth to experience conversion.

Koester chronicles her later literary career–she contributed the bulk of the family’s income. We see her contact with and differences with the women’s movement. We conclude with her and Calvin’s ministry in Florida, where they establish a church and promote Florida’s citrus agriculture. Koester helps us see the continuing center of Stowe’s faith in the person and work of Christ, however one may assess her later spiritual journey.

We have here a whole-life, multi-faceted portrait of Stowe against which we see the spiritual and national struggles of her age and her own role in those struggles. I would highly recommend it to understand the life of the woman who wrote the most published 19th century work after the Bible.

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