A CITY UPON A HILL: SPIRITUALITY AND EXCEPTIONALISM IN THE FOUNDING OF AMERICA

Abstract

This article presents the concepts of puritan spirituality found in one of the most famous speeches of the founding fathers of America, entitled A Model of Christian Charity. A religious speech delivered by John Winthrop on board of Arbella during the great migration to America in 1630, to be perceived by his fellows as their modes of survival in the harsh wilderness of America. A qualitative technique combined with a socio-historical approach is applied to investigate the Puritans' values in the sermon grounding the foundation of America as a new exceptional nation of the world. The values of kindness, charity, love, and communalism are encouraged for the pilgrims to survive in the New Land and to make it a "City upon a Hill."

Headnote

Abstract: This article presents the concepts of puritan spirituality found in one of the most famous speeches of the founding fathers of America, entitled A Model of Christian Charity. A religious speech delivered by John Winthrop on board of Arbella during the great migration to America in 1630, to be perceived by his fellows as their modes of survival in the harsh wilderness of America. A qualitative technique combined with a socio-historical approach is applied to investigate the Puritans' values in the sermon grounding the foundation of America as a new exceptional nation of the world. The values of kindness, charity, love, and communalism are encouraged for the pilgrims to survive in the New Land and to make it a "City upon

a Hill". Keywords: America, city upon a hill, exceptionalism,

puritan, spirituality

1. Introduction America and almost all products of human civilization evolved in this geographical area are brought together by groups of people moving to this newly founded land. People living in America, apart from the small numbers of Indian tribal communities, were transported from Europe, Africa, and the rest of the world (Johnson 1997: 11-12; Kaus 2017: 2). The English language as the national and official means of communication was brought by the British colonists. The hamburger, an American type of fast food, was inspired by the steak recipe brought by Jewish immigrants from Hamburg, Germany (Rubel 2018: 5 Kaus 2017: 20; Smith 2012: 322). The Jazz, a world phenomenon, born in New Orleans and flourished in Chicago and New York in the 1920s was brought by the slaves from Africa - for example, the distinct beats, tones, and improvisations, were borrowed from their religious rituals (Cayou

2012: 8). The question of who discovered America has been extensively discussed and brings up numerous perplexing facts and myths. Including the most renowned and well-accepted discovery in the academic world: by Christopher Columbus (Morison 1978: 400; Johnson 1997: 15; Toth 2017: 22). It is believed that several ships had docked on its shores before Columbus' fleet, namely Arab, Chinese, and Viking ships (Gavin 2002: 333; Starr 2013; Toth

2017: 23). Given the aforementioned data, can we now decide and have our say about who discovered the continent of America? Who found the civilization of America? Did the Arabs, the Chinese, or the Norsemen give birth to a new nation? Or did the Spaniards? Historical manuscripts show that none of those navigators moved, settled, and built a new nation in America. The Arabs only passed by to continue their journey, the Chinese did not leave any records of settlement, Eriksson stayed for about ten years, and Columbus came to colonize the Native Americans for their resources that included gold and spices, back and forth from Spain 352; Gavin 2002: 443; Johnson 1997: 11). A great migration of British Puritans to America took place between 1620-1640. The political, social, and religious conditions in England were hard for the adherents to Calvinism-Protestantism, so they decided to sail the Atlantic Ocean one way and settled in America forever, in pursuit of the freedom to practice their religious belief and build a new nation. The first ship that sailed to America in 1620 was Mayflower, led by a priest named William Bradford, and the second exodus was eleven ships led by John Winthrop, under the flag of Arbella in 1630 (Johnson 1997: 27; Johnson 1997: 34).

John Winthrop was the leader of the voyage; he was later to become the governor of the Massachusetts Bay Colony (Bremer 2005 passim; Johnson 1997: 29). Onboard the Arbella, Winthrop delivered a sermon to his Puritan fellows, encouraging them to help each other to unite despite all the differences, for one reason, i.e. that of building a new nation in a new land. The sermon is entitled A Model of Christian Charity, and is famous for a phrase found in its concluding part that wrapped up the whole topic of the sermon: City upon a Hill, which originates from a biblical verse "You are the light of the world. A city that is set on a hill cannot be hidden" (Matthew 5:14). Through this sermon, Winthrop intended to advise the future colonists of the Massachusetts Bay Colony that their community should be like a City upon a Hill, watched by all the eyes of the world and attracting Europe's attention (Johnson 1997: 30). These spectators were observing whether the group could conquer the wilderness and gain success in that most unlikely place. If they failed to keep this covenant with God, they deserved nothing but punishment from Him (Bremer 2005: 300; Brauch 1998: 343).

2. Puritanism and the Puritans

Hulse (2000: 4) viewed the Puritans as people with profound theological vision and comprehension who wish that the knowledge to glorify God fulfills the world like the water covers the ocean. Kang (2009: 148) saw Puritanism as a movement that emerged inside the Church of England in the second half of the 1500s seeking to purify the Church by establishing a middle course between the ideas of the Protestant reformers and the Roman Catholicism. However, Puritans at some point were stereotyped as attempting to revolt against the government as well as the church and were perceived as a separatist movement. We are not supposed to strictly limit the Puritans to radical Protestant nonconformists, we need to see them in a much broader definition, as individuals distinguished by characteristics that transcend their political, ecclesiastical, and religious matters (Gleason, Kapic 2004: 17; Nuttall 1992: 9).

The English Reformation that took place in the 16th century was the outset provoking the rise of the Puritan movement. This series of events that broke away the Church of England from the authority of the Pope and the Roman Catholic Church was also seen as the impact of the European Protestant Reformation, voiced by Martin Luther in Germany. Despite the wave of Protestantism affecting all areas of Europe, the process of reformation in England was, however, not entirely successful, as churches of England were still adhering to Roman Catholic values, and churches held the power to rule the state.

Subsequently, a handful of priests and monks who kept up the reformed Christianity of Luther promoted the purification of the English Church from its Catholic feudalistic practices. They believed that the church should live a modest life, religious services should be done as a charity, and rituals and church documents should not be commercialized. Besides, luxurious artifacts should not decorate the sacred place where the mighty name of God is glorified, as those golden statues of angels and saints, velvet curtains, and engraved pulpits could hinder the nakedness of worshipers in front of their God. In responding to the "Reformation of the Church of England", the Puritans were divided into those showing radical frontal reaction and those who were calm, soft, and diplomatic (Nuttall 1992: 9).

The group who viewed the English Church to have been severely corrupted by worldly affairs believed that there was no way to negotiate, only separation and building their church was the way out of this complication. This group made their way to America on Mayflower to establish Plymouth Plantation Colony led by, among others, William Bradford in 1620. Another wave of this group sailed the Atlantic Ocean on Arbella, led by a priest and heir of a very wealthy British merchant, John Winthrop. after they were appointed by King Charles I to migrate to the New World and plant a colony in New England (Brauch 1998: 346).

3. "A city upon a hill" as a staple dream of America

America has evolved from an unknown periphery into a world power in a relatively short period - it is no more than 387 years since the time of John Winthrop. We can see that America is now a powerful country, its development has spanned to multiple spheres of life - economy, military, arts, education, and so forth.

Winthrop believed that the City upon a Hill, as a super condition, could not be realized unless his community complied with their covenants with God. The puritans' migration to the New World did not take place because they felt like joining the venture, because they were squeezed by the political and economic condition of England, or because the departure of the fleets coincided with their readiness to hop on them; it was a conviction of faith that their names were prepared by God on the long list of the predestination scenario for hegira to the new Canaan called America.

3.1. Kindness and charity

John Winthrop believed that the voyage and the hegira he was doing along with hundreds of people were predestined by God; he invited his fellow Puritans to be in subjection to God, to submit to Him all the worrying preconceptions of the new world that were yet to come. Sharing kindness and charity would help them form their means of survival, in order to cope with all the novelties they would soon encounter in the new world (Bremer 2005: 95; Johnson 1997: 22).

The exodus was not the only one designed by God, the different social strata in human life were also well written in His scenario, not without reason. This issue was highlighted at the beginning of Winthrop's sermon, provoking the audience's thirst for equality; Winthrop invited them to be in subjugation to the roles God had envisioned for them. Why "in all times some must be rich, some must be poor, some high and eminent in power and dignity; others mean and in subjection?" (Winthrop 1630). Why did He not create mankind with equal luxuries? Lives could be easier if no one was in need of anything, conflicts could be reduced if the humans did not fight over money, crimes and theft would be unnecessary if they could afford the cost of their needs. God is All-knowing, All-merciful, and Almighty, it is His wish to make lives complex or simple, and He could make all mankind wealthy if he liked, but He designed the lives in such a way that everybody should act their given role properly.

3.1.1. Humans are created equal

Winthrop presented the reasons: God created different social strata because He wanted to see harmony, kindness, and charity among His people, as only in a mold of variety could those characteristics occur and be practiced. The glory of His wisdom is when all of His diverse people share kindness with each other and display charity to each other (Winthrop 1630).

God feels more honoured and glad to hand his gifts to the poor through the rich rather than give them by His hand, He manifests His spirit for the rich to show their "love, mercy, gentleness, and temperance" (idem), and for the poor to show their "faith, patience, obedience" (idem), so that the rich and powerful ones will not "eat up the poor" (idem) and the poor will not be presented as the "despised rise up against their superiors and shake off their yoke" (idem). God created humans as social creatures, their ability to think, talk, and develop indicates they cannot live without others. As in all sense of the universe, to survive and continue their lives, God gave eagles sharp beaks and claws, insects the ability to camouflage, octopus the ability to spread black ink, lizards that of cutting their tails, and humans the ability to communicate and socialize. Through communication and socializing, if necessary, the rich ask the poor for help and the poor receive bonuses from the rich and vice-versa. Thus a fisherman may ask a carpenter to help him build a fishing boat, a teacher may ask a fisherman to help him catch fish, a carpenter may ask a teacher to help him teach his children, and so forth. Men surely "have need of others" (idem), for their capability is limited to the world of their faculty, "from hence they might be all knit more nearly together in the bonds of brotherly affection" (idem).

3.1.2. The examination of justice and mercy

To create a stable society in the colony, not only justice was needed, but mercy was also essential. People should show mercy and exercise justice one towards another. Winthrop (1630) pointed out that "There are two rules whereby we are to walk one towards another: justice and mercy". When one violated a law, or a system of rules composed and agreed upon by all parties within the Puritan community in order to regulate behaviour, to show respect to each other and create equality among its members, justice had to be served for the sake of security and stability. However, before imposing justice (it was not a priority to the Puritans in establishing the new colony), mercy had be taken first into consideration, and thus reduce law violations (Winthrop 1630).

The above-mentioned rules were regulated by two laws: the law of nature and the law of grace, or (otherwise called) of moral or Gospel. The law of nature stipulated that "you should love your neighbor as yourself", which corresponds to a verse in Mathew, 5: 43 and 19: 19. Precepts of morality are grounded upon respect; one should behave kindly to others, in the same manner as one wishes to be treated. This law is needed to "omit the rule of justice as not properly belonging to this purpose" (Winthrop 1630).

Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. (Matthew 7.12)

3.1.3. Be merciful in giving, lending, and forgiving

In addressing which acts of mercy should be applied in society, Winthrop used the popular question and answer technique, with several objections in between, to stimulate the audience's attention. Mercy should be acted upon in three different ways: giving, lending, and forgiving, an idea which he supported with excerpts from the Holy Bible.

A question arose regarding the extent to which a man should give a hand to his friends in need. For giving, Winthrop referred to ordinary and extraordinary circumstances - when one is in an ordinary circumstance, one should share with the needy friends what was given by God out of his abundance, and when one is in an extraordinary circumstance, one should give even more. A person in the audience objected to this tenet because he was responsible for providing for his family and would be worse than an infidel, should he was not able to fulfill the needs of his family. Winthrop elaborates that one should care about one's friend as much as one cares about oneself, without neglecting one's primary obligation to make a living for one's family. When one gives to the needy, God would return it multiple times more in the future. Another act of mercy is lending. A question arose about the condition on which one should lend money to one's needy brother. Winthrop explained that one should observe one's needy brother and attempt to evaluate whether or not he had sufficient resources to return the debt. If he did, he could lend him professionally and commercially, but if he did not, he must give as much as was needed, not as much as was asked for. Furthermore, Winthrop suggested that even if one saw there was a chance of never getting the money back, the needy brother should be the target of mercy:

If any of thy brethren be poor, ...thou shalt lend him sufficient for his need. (Deuteronomy 15.7)

The last act of mercy is forgiving. How should it be done? Whether one lends money in a professional manner or because the needy man is the object of one's mercy, when he is not able to return the money, one must forgive:

Whatsoever ye would that men should do to you, do ye the same to them also. (Matthew, 7:22)

Finally, a question arose on how to keep the new vulnerable community united, moving towards glory and avoiding peril. Winthrop's answer covered the three previous points, with more emphasis on the care for others - more attention should be given to others' lives than to one's personal life, as was done by the traditional churches and all the honorable Christian martyrs back then at the time of persecution in England.

3.2. Love as the bond of perfection

Given the tenets on how to live together through kindness, charity, and acts of mercy, in accordance with the laws of God, Winthrop, in the next passage, attempted a deeper explanation of the core motivation of the acts of mercy, which was affection or love. Love spurred the Puritans to commit acts of mercy, love grounded the acts of mercy as much as struggle grounded victory, love was given to the acts of mercy as much as the soul was given to the body, love strengthened the Puritans to love others as much as they love themselves, love changed their mind from individualism to communalism, from keeping their private belongings to a willingness to share, from being greedy to being generous.

Love, based on the biblical teaching, is a bond of perfection, it is a ligament that unites all parts into one body so that it makes the work perfect. A body consists of parts, each part has its own works and duties which cannot be performed by other parts (this idea is in line with Corinthians 12:12-26). The mouth is essential for consuming food, the lungs are essential for aspirating oxygen, eyes are essential for vision, the stomach is essential for digesting food, the heart is essential to push blood to the veins of the whole body - they cannot swap one duty for another, but they cooperate and affect each other, so that they reach their utmost goal which is the ideal way of living, "because it makes each part so contiguous to others as thereby they do mutually participate with each other, both in strength and infirmity, in pleasure and pain" (Winthrop 1630).

Winthrop (1630) then concludes by stating that "Love among Christians is a real thing, not imagery", it has been there and must be there forever as a prerequisite to the existence of Christianity. "This love is as absolutely necessary to the being of the body of Christ" as muscles, bones, and organs are to the being of the body, "this love is a divine, spiritual nature free, active, strong, courageous, permanent", pure, honest, persistent, constructive not destructive, making the Christian brotherhood close to the resemblance of God's virtues, and "it rests in the love and welfare of its beloved" (idem) oriented to the being of others, care for others, cherishing the surrounding people to create a strong community, "till Christ be formed in them and they in Him" (idem) together knit by this bond of love.

3.3.Communalism

Another survival mode in establishing the new colony taught by Winthrop was the spirit of communalism. As the biblical terminology Body of Christ suggested, the Christian brotherhood was as perfect as an interconnected physical body - a private matter means community's matter and the corruption of a personal matter may harm that of the community. Each party within the community has its own use and function, analogous to the organs of the human body. Illness in one part of a body if it is ignored could severely harm the other parts and later cause a serious corruption of all the body system functions. The rehabilitation of private problems was as much needed by the community as that by personals. Thus, community's matter is above personal one.

The Puritans wanted their community in the New World to be a perfect community, established on the basis of what they viewed as the purest Christian values. This beaconing community was created for the European societies/world to look up to, to see how a nation should be built, and what prosperity should be based on. All the formalities, superiorities, social segregation, and other traditions typical of England were washed ashore by the new system under the tenet of "all mankind was born equal" (Winthrop 1630). Though hierarchy was important for the social arrangements within the Puritan community, its members were more egalitarian than the social system in England. One of the radical shifts made by the Puritan community was connected to their emphasis on the power of local congregations, unlike the English tradition that positioned the King as the supreme power of both Church and State.

Another implementation of communalism by Winthrop and his Puritan fellows was started by Winthrop himself turning his function as governor into a yearly elected position. The venture migrating to America was initially a company, a joint company called "Massachusetts Bay Company" that established a new settlement under the charter of the British authority. Winthrop, as one of the prominent figures among the Puritans and coming from a rich and well-educated family, was elected by the rest of the members as their leader to lead the company in sailing the Atlantic Ocean and later in settling in America. Considering that Winthrop once owned a whole autonomous village and had the most eligibilities in leading the company, if it was not for the strong spirit of Puritanism, the normal sense would have been for him to hold the position forever. However, Winthrop turned it into a yearly elected position, thus giving equal opportunities to the rest of the community.

The message of communalism was also present in the final part of the sermon, which is the most popular and summarizes the whole structure of the sermon. Winthrop analyzed the struggle they would soon face in America as well as the venture in crossing the ocean:

now the only way to avoid this shipwreck, and to provide to our posterity, is to follow the course of Micah, to do justly, to love mercy, to walk humbly with our God. For this end, we must be knit together in this work as one man. (Winthrop 1630)

The only means of survival to avoid the collapse of the new vulnerable community, and also to sustain their venture for their posterity, was to follow the paths of Micah. Micah, a minor prophet of 8th century BC, with a story documented in the Old Testament, conveys the hope of salvation to his people on the Day of Judgment:

We must delight in each other, make other's condition our own, rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, our community as members of the same body. (Winthrop 1630)

Gale (2007) noted that, in approaching the notion of communalism, Winthrop went through love rather than equality or fairness. Winthrop asserted that "we must bear one another's burdens, we must not look only on our own things, but also on the things of our brethren" (Winthrop 1630). For him, Puritan's ideals of love, unity, and charity reflect the principles of communalism.

3.4. American Exceptionalism

Lipset (1996: 749) stated that American Exceptionalism is among the great ideas in founding America. In other words, the historical foundation of America is inherently different from the foundation of any other nation. As the first new nation, America developed "Americanism" - a unique ideology based on egalitarianism, liberty, republicanism, individualism, democracy, and fittingly laissez-faire economy; this ideology is often called "American Exceptionalism". Americans have the mission to introduce and promote their way of governance: government of the people, by the people, for the people and it "shall not perish from the earth" (Winthrop 1630), and that the history of America and its vocation makes it superior to other nations.

Through the popular question and answer technique, Winthrop (1630) emphasized the importance of the social cohesion in the colony in New England, "that every man affords his help to another in every want or distress", and the love between each other and for God, because "love is the bond of perfection". Furthermore, he claims that they, as a chosen people in the New World, must resemble God as "He loves his elect because they are like Himself'; the Puritans must always try to "resemble the virtues of our heavenly father" (idem) in order to receive His reward - thus they will be an example for the people in the present and a role model for their posterity.

The Puritans believed that they had a covenant with God, they had been chosen by God to provide a model for the other nations on Earth. John Winthrop's metaphor for his community as a "City upon a Hill" means that they had to live in a more perfect condition than they did in England, they had knit together in brotherly affection to serve as a model for the rest of the world to look up to, because "the eyes of all people are upon us ľtheml" (Winthrop 1630), to see if they survived in the most unexpected place. Complying with the covenant of God was the way to make Him present in their venture; if they dealt falsely with their God, "and so caused Him to withdraw His present help" (Winthrop 1630), the world would humiliate them. Because of this metaphor, John Winthrop is called the father of American exceptionalism.

4. Conclusion

The sermon "A Model of Christian Charity", one of the most renowned speeches by the founding fathers of America, is among those that brought about the creation of American institutions, in other words, it laid the groundwork for the founding of the new nation and shaped its identity. The sermon delivers messages of kindness, charity, mercy, love, and social cohesion to be utilized by Winthrop's fellow travellers, the future settlers of the Massachusetts Bay Colony, as their survival guides in the harshness of American nature. Other than that, the sermon pioneered the idea of American exceptionalism, i.e. the ideology proclaiming America as exceptional, in comparison to the other countries, a new nation of its kind, a nation that represented a government of the people, by the people, and for the people; the history and mission of America are distinctive from those of other states. The phrase "City upon a Hill", mentioned in the concluding paragraph of the sermon, has become the hallmark of American culture. The Puritan community expelled from England worked hard and banded together in the "body of Christ" to show the world how they could build a prosperous nation in the most unlikely place.

Taken from the Bible, the phrase "A City upon a Hill" has been the timeless spirit of America. Many American leaders have used it to admonish the American people and encourage them to return to the spirit of the first settlers. This hallmark of American culture was initially related to religious matters, but its influence extended to political, social, and economic issues. Amongst the notable American leaders to mention the "City upon a Hill" are John F. Kennedy in his speech to the General Court of Commonwealth Massachusetts on January 9, 1961, stating that his endeavour to form a new government was guided by the standards of John Winthrop, that the eyes of the world (at his time) were watching America, thus the new government in every branch, at every level should like as a "City upon a Hill", bearing great trust and great responsibilities (Savage 2015: 38); President Ronald Reagan referred to the same image in his election eve speech in 1980 and his farewell speech in 1989, believing that the spirit of 1980 America was in every bit committed to the vision of the "City upon a Hill"; American people were not segregated by colour, ethnicity, or religion - they all shared their fate leaving their history behind, proud of what they had at hand, and optimistic for their future in the New World (Calabresi 2006: 1415; Kiewe, Houck 1991: 126). President George W. Bush implied the message of the "City upon a Hill" in a 2005 speech (Pont 2008: 132); Barack Obama made references to the phrase in his commencement address on June 2, 2006 (Obama 2006), and 2012 Republican presidential candidate, Mitt Romney, in response to Donald Trump's campaign, cautioned that Trump's quality would reduce the shine of the "City upon a Hill" (Romney 2016).

Maulana Mualim holds an MA degree in American and British Studies from the New Bulgarian University. He is currently a lecturer of English at the State Islamic Institute of Purwokerto, Indonesia, in the Department of English Education, where he teaches Linguistics, Intercultural Communication and English for Academic Purposes.

E-mail address: [email protected]

References

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