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By Richard Hofstadter

Anti-Intellectualism in American lifestyles was presented the 1964 Pulitzer Prize in Non-Fiction. it's a booklet which throws gentle on many positive aspects of the yankee personality. Its main issue isn't really in basic terms to painting the scorners of mind in American lifestyles, yet to claim whatever approximately what the highbrow is, and will be, as a strength in a democratic society.

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472–3. five For a superb assertion concerning the numbers, schismatic divisions, theological commitments, and mutual kin of many of the denominations, see Timothy L. Smith: Revivalism and Social Reform (New York and Nashville, 1958), bankruptcy 1, “The internal constitution of yank Protestantism. ” In 1855 all Methodist teams (including North and South) had 1. five million contributors; all Baptists teams 1. 1 million; all Presbyterian teams 490,000; all Lutheran, German Reformed and comparable teams, 350,000. The Congregationalists numbered approximately 200,000; the Episcopalians, in simple terms approximately 100,000. 6 My therapy of revivalism owes a lot to William G. McLoughlin’s first-class survey of the complete move: sleek Revivalism (New York, 1959); to Timothy L. Smith’s Revivalism and Social Reform, already stated, that is quite solid at the interval after 1840 and at the city revivals; to Charles A. Johnson’s account of The Frontier Camp assembly (Dallas, 1955), that is specifically illuminating with reference to the primitive frontier stipulations of 1800–1820; and to Bernard Weisberger’s They collected on the River (Boston, 1958). 7 at the universal attempt of this era, and its recession, see Charles I. Foster: An Errand of Mercy: The Evangelical United entrance, 1790–1837 (Chapel Hill, 1960). eight The estimate for 1800 is that of Winfred E. Garrison: “Characteristics of yankee prepared Religion,” Annals of the yank Academy of Political and Social technology, Vol. CCLVI (March, 1948), p. 20. The figures for 1855 and 1860 are in Timothy L. Smith: op. cit. , pp. 17, 20–1. the share of the inhabitants having church club rose approximately from approximately 15 in step with cent in 1855 to 36 in step with cent in 1900, forty six in step with cent in 1926, and sixty three in line with cent in 1958. Will Herberg: Protestant, Catholic, Jew, pp. 47–8. nine there's a little bit of Protestant folklore which sheds mild at the social place of many of the church buildings. A Methodist, it used to be stated, is a Baptist who wears footwear; a Presbyterian is a Methodist who has long gone to varsity; and an Episcopalian is a Presbyterian who lives off his investments. 1 Memoirs (New York, 1876), pp. 20, 24; there's an illuminating account of Finney and exuberance in western long island in Whitney R. pass: The Burned-Over District (Ithaca, 1950). 2 Memoirs, pp. a hundred, 103. three Ibid. , pp. forty two, 45–6, fifty four. This independence persevered, even if Finney was once conscious that he lacked the educational to interpret the Bible independently. In time he discovered a few Latin, Greek, and Hebrew, yet he “never possessed quite a bit wisdom of the traditional languages as to imagine myself in a position to independently criticising our English translation of the Bible. ” Ibid. , p. five. four McLoughlin: smooth Revivalism, p. fifty five. five Memoirs, p. eighty four; cf. pp. 365–9. 6 those reviews are all from Finney’s Memoirs, bankruptcy 7, “Remarks Upon Ministerial Education,” pp. 85–97; cf. Finney’s Lectures on Revivals of faith, pp. 176–8. 7 McLoughlin: sleek Revivalism, pp. 118–20. the only box during which schooling had Finney’s approval, McLoughlin issues out, was once technological know-how. just like the Puritans of outdated, he observed technological know-how no longer as a probability to faith yet as a method of glorifying God.

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