Election Day sermons' were common practice in 18th-century New England

Election Day sermons' were common practice in 18th-century New England

Barbara Brown Zikmund

A monthly feature about the history of the United Church of Christ

Most of us spend many hours each week watching television or listening to the radio. In 18th-century New England, however, the most important form of public oral communication (even entertainment) was the "sermon."

People read many newspapers and tracts, but they heard hundreds of sermons. The average weekly churchgoer (most people attended, even though only a small number were church members) listened to over 7,000 sermons in a lifetime, amounting to over 15,000 hours of listening.

Unlike sermons in the Church of England, which were supposed to "please and inspire," New England Congregationalists inherited a rational tradition and argued that a good sermon was to "inform and convince." In colonial New England, the words of the preacher carried great influence.

Not only did pastors in each town preach every Sunday, but in keeping with the Calvinist belief that all human activity falls under the jurisdiction of God's Word, sermons were preached at significant public events—anniversaries, thanksgiving days, fast days and election days. Published colonial sermons show that most ministers did not mix religion and politics on Sundays. However, when they were asked to preach an "Election Day sermon," that was different.

In Massachusetts, in the mid-18th century, Election Day was a colony-wide holiday. It began with cannon firing, military exercises, and usually some form of procession of government officials from the seat of government to a nearby church. The most politically and socially important members of community listened carefully for several hours.

Election Day sermons followed a typical pattern. First, they asserted that civil government is founded on an agreement between God and citizens to establish political systems that promote the common good. Scripture states that government is necessary, but no system is perfect. Therefore, voters and rulers were told that they must do what is needed for their "peculiar circumstances."

Second, the people were encouraged to promise to follow those they had elected, and rulers were to promise to act for the good of all. As long as rulers acted "in their proper character," subjects were to obey. On the other hand, if rulers acted contrary to the terms of the agreement, people were "duty bound" to resist.

In all civic actions, voters and rulers were charged to promote virtue, suppress vice and support people of "proven wisdom, integrity, justice, and holiness." As we approach Election Day 2004, Christians might still do well to measure their actions by these criteria. In so doing, however, it is important not to bear false witness against one's neighbor, who might be using the same measure and making a different choice.

The Rev. Barbara Brown Zikmund is editor of The Living Heritage of the United Church of Christ.

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