Religion in Colonial American

Religion in Colonial American

Introduction

Christianity in the mid-Atlantic region began with the Dutch settlement of New Amsterdam (1626-1664), where the local authorities followed the practice of the mother country in permitting the existence of dissenting sects but denying them the right of public worship. The Dutch Reformed Church in the Netherlands had to approve any minister sent to the colony, and all colonists were obliged to pay tithes to support such ministers. After the transfer of the colony to English control, it became clear that a great diversity of religious belief prevailed there. A new code was drawn up for New York that provided liberty of conscience and omitted a religious test for public office, but required all towns to build a “public church,” the denomination to be determined by majority vote. Ministers were required to show proof of ordination from Protestant England or a country ruled by a prince of the Reformed faith, but religious minorities were given the freedom to profess their faith and worship publicly.

Religion provided an important social and spiritual tie among co practitioners. For Iberians and the converted Native American and African population, Catholicism was the bonding religion, although often in a form that incorporated indigenous or African gods and traditions (a process called syncretism). In some cases, antagonism to Catholicism in combination with continued or renewed support of traditional religious beliefs served as a social and spiritual adhesive. While the tenets of Catholicism were taught, or least made available, to almost the entire native population of the Indies, for many it was pageantry, theater, and fiestas celebrating religious events that were important (Baym, 2008).

The institution of lay religious brotherhoods, or cofradías, brought from Spain and irmandades and confrarias from Portugal found widespread support throughout colonial society. They appeared soon after municipalities were established and continued throughout the remainder of the colonial era. For example, Basque merchants in Mexico City formed the confraternity of Our Lady of Aranzázu. Their Cantabrian, or montañés, rivals' confraternity honored Christ of Burgos.

Discussion and Analysis

Cofradías found favor with indigenous people as well, and hoping they would serve to end idolatry and link Amerindians more closely to Christianity, Spanish friars encouraged indigenous villages to adopt them. Many if not all did, although, certainly in Yucatán and doubtless in many other locations, Amerindians modified them to become community-wide institutions equivalent to a community chest (caja de comunidad), which brought together public resources for the spiritual and material well-being of their members. Much more than burial societies, the cofradías became property owners and bankers that handled the community's corporate financial obligations. Most of their funds, however, were spent on the cult of the saints, since securing favorable intervention by saints was central to the Maya's efforts to survive. In Tepoztlán, New Spain, designated pasture and herds of cattle as well as land devoted to maize cultivation helped provide resources for the native cofradías. Its officers were also members of the community's political elite. Andean cofradías also held land that produced income ...