What Hath God Wrought by Daniel Walker Howe Read Free Book Online Page A

Lord (1988); and Carol George, Segregated Sabbaths (1973).
    For the intellectual dimension of the Awakening, see Bruce Kuklick, Churchmen and Philosophers (1985); Brooks Holifield, Theology in America (2003); Richard Steele, “Gracious Affection” and “True Virtue” (1994); Mark Noll, ed., God and Mammon (2002); Paul Conkin, The Uneasy Center (1995); Kenneth Startup, The Root of All Evil (1997); and Leo Hirrell’s misnamed Children of Wrath (1998). Examples of the various practical consequences of the Awakening can be found in Richard Carwardine, Evangelicals and Politics in Antebellum America (1993); Lori Ginzburg, Women and the Work of Benevolence (1990); and Benjamin Thomas, Theodore Dwight Weld (1950). Kathleen D. McCarthy, American Creed: Philanthropy and the Rise of Civil Society (2003) treats social reform movements as well as organized charities.
    The interlocking network of reforms in this period derived much of their impetus from religious origins, but secular changes like the communications revolution affected them too. See Ronald Walters, American Reformers, 1815–1860 (1978); Steven Mintz, Moralists and Modernizers (1995); and Bruce Dorsey, Reforming Men and Women (2002). On the temperance movement, see W. J. Rorabaugh, The Alcoholic Republic (1979); Ian Tyrell, Sobering Up (1979); and Mark Lender and James Martin, Drinking in America (1987). John Rumbarger, Profits, Power, and Prohibition (1989) argues that temperance was imposed on workers by their employers. The international dimension of the interrelated reforms needs more study, but see, for example, Mark Noll et al., Evangelicalism: Comparative Studies (New York, 1994); Frank Thistlethwaite, The Anglo-American Connection in the Early Nineteenth Century (1959); and, of course, the works of David Brion Davis already mentioned.
    P. J. Staudenraus, The African Colonization Movement (1961) remains useful, but historians have taken renewed interest in the enterprise. See, for example, Katherine Harris, African and American Values: Liberia and West Africa (1985); James Wesley Smith, Sojourners in Search of Freedom (1987); Amos Beyan, The American Colonization Society and the Creation of the Liberian State (1991); Lamin Sanneh, Abolitionists Abroad (1999); and Eric Burin, Slavery and the Peculiar Solution (2005).
    Masonry and Antimasonry should be studied in conjunction. Steven Bullock treats the former well in Revolutionary Brotherhood (1996). Paul Goodman takes a more negative view of Antimasonry in Towards a Christian Republic (1988) than does William Vaughan, The Anti-Masonic Party in the United States (1983).
    The seminal treatment of millennialism in American history is H. Richard Niebuhr, The Kingdom of God in America (1937); the literature that has grown up around it is enormous. The writings of James H. Moorhead provide a sound guide to postmillennialism, although they emphasize the period after 1848: American Apocalypse (1978) and World Without End (1999). The period before 1815 is treated in Ruth Bloch, Visionary Republic (1985) and Susan Juster, Doomsayers (2003). For postmillennialism in the period covered by this book, see Jonathan Sassi, A Republic of Righteousness (2001) and J. F. Maclear, “The Republic and the Millennium,” in The Religion of the Republic , ed. Elwyn Smith (1971). For premillennialism and the Millerites in particular, see Ruth Doan, The Miller Heresy, Millennialism, and American Culture (1987); Gary Land, ed., Adventism in America (1986); and Ronald Numbers and Jonathan Butler, eds., The Disappointed (1987). Michael Barkun, Crucible of the Millennium (1986) usefully links millennialism and utopianism.
    Amidst a very large literature on utopian communities, especially helpful are Robert Sutton, Communal Utopias and the American Experience , 2 vols. (2003–4); Donald Pitzer, ed., America’s Communal Utopias (1997); Christopher Clark, The Communitarian Moment: The Radical Challenge of the Northampton Association (1995);