An exploration of the ways a particular religious tradition and a distinct social context have interacted over a 300-year period, including the unique story of the oldest and largest African American Calvinist community in America
The South Carolina low country has long been regarded—not only in popular imagination and paperback novels but also by respected scholars—as a region dominated by what earlier historians called “a cavalier spirit” and by what later historians have simply described as “a wholehearted devotion to amusement and the neglect of religion and intellectual pursuits.” Such images of the low country have been powerful interpreters of the region because they have had some foundation in social and cultural realities. It is a thesis of this study, however, that there has been a strong Calvinist community in the Carolina low country since its establishment as a British colony and that this community (including in its membership both whites and after the 1740s significant numbers of African Americans) contradicts many of the images of the "received version" of the region. Rather than a devotion to amusement and a neglect of religion and intellectual interests, this community has been marked throughout most of its history by its disciplined religious life, its intellectual pursuits, and its work ethic.
AcknowledgmentsIntroductionThe Tradition Established: A European PrologueThe Context: The Colony of South CarolinaThe Tradition Transplanted: The Reformed CommunitiesThe Tradition Articulated: A Carolina AccentThe Tradition Expanded: The Great AwakeningCompeting Impulses: Tories, Whigs, and the RevolutionInstitutional Developments: “Our Southern Zion”A Church Both African American and ReformedAn Antebellum Social Profile in Black and White: “Our Kind of People”An Intellectual Tradition: The Quest for a Middle WaySlavery: “That Course Indicated by Stern Necessity”Secession and Civil War: The End of ModerationThe Challenge of an Almost New Order: “Hold Your Ground, Sir!”The African American Reformed Community: Between Two WorldsThe African American Reformed Community: “Two Warring Ideals in One Dark Body”The White Reformed Community, 1876–1941: A “Little World” in Travail and TransitionFrom “Our Little World” to the Sun BeltAppendixesThree Centuries of Reformed Congregations in the Carolina Low Country (1685–1985)B. Martin IIIJosephKnown Pastors in Colonial Presbyterian and Congregational ChurchesPresbyterian and Congregational Ministers, 1783–1861Pastors of Black Presbyterian and Congregational Churches and Principals of Black InstitutionsLeading White Presbyterian and Congregational Ministers or Those with Five or More Years in the Low CountryAbbreviationsNotesBibliographyIndex
Erskine Clarke is a Professor of American Religious History at Columbia Theological Seminary in Decatur, Georgia.