Introduction
Penned in 1994 by Paul Johnson and Sean Wilentz, The Kingdom of Matthias portrays the protagonist Robert Matthias as a significant proponent of the Second Great Awakening (SGA) in the United States. The book, set in the early 1800s in New York, explores the emergence and crumble of a religious cult amidst different historical events such as the market revolution. During this time, the new material civilization was undermining all enduring religious and moral principles, hence many evangelists embraced the difficult fight to alter the structure of the contemporary cultural order. The book depicts events surrounding the SGA, a significant period in American history (1800–1830) marked by the resurgence of the personal salvation doctrines and the fight for social concerns (Johnson & Wilentz, 2012). Church priests and kings such as Matthias, Finney, Beecher, and Cartwright fought against trends in American society spurred by new economic factors, such as slavery and the lack of rights for women.
Based on Wilentz and Johnson’s thesis, the institutionalization of the individualist way of life instigated the works of antagonists such as Prophet Matthias. The economic and social foundational themes discussed in this paper—sexual freedom, capitalism, salvation, and murder—were built on these transitions. The authors chose New York as their setting because the years between 1800 and 1830 were characterized by a remarkable market revolution, particularly in the capitalist society of the northern territories. The different ways in which the two authors attempted to prove their arguments, their sources, the specific examples used, and a personal reflection on the book form the basis of this paper.
How the Authors Attempt to Prove Their Arguments
First, the authors postulate that despite existing in a chauvinistic society, Black women can become wealthy and powerful leaders. The idea of resilience has been used to explain how these women, who are marginalized in American society, are nonetheless able to triumph over the prevailing injustices and stereotypes. Unlike the majority of the Matthias cult members, Isabella Van Wagenen, a Black lady who was once a slave, manages to avoid ruining her life. For instance, when the cult transformed into a hostile ecosystem marked by murder, sexual scandals, and violent behavior, two white cult members, Ann and Benjamin Folger, blame her for the cult’s terrible actions.
The public accepts Folger’s narrative and immediately criticizes Isabella, who remains relentless. This example supports the authors’ argument since Isabella emerges as the story’s most resilient, empowered, and successful character. When the Folgers accuse Isabella of leading the cult and killing Elijah, she successfully frees herself from subjugation. She then sues them for slander, clears her name by disclosing the truth about the Folgers’ involvement in the cult, and uses the money she received from the lawsuit to begin a new life as the activist and public speaker Sojourner Truth The section that follows highlights how religion was depicted as a critical concern by the authors.
Secondly, the authors contend that although religion can be used to spread the idea of perfectionism, the pursuit of religious perfection might obscure a person’s judgment. For example, Robert Matthews and Elijah Pierson, both devoted Christians, grew up in the United States in the early 1800s (Johnson & Wilentz, 2012). Despite having different perspectives on Christianity and what it means to be a good Christian, the duo experience intense pressure to uphold the highest moral standards possible through daily prayer, fasting, and obedience.
Johnson and Wilentz argue that because of the intensity of these attempts, both men developed religious delusions in which they believed that God had spoken to them and that they were ready to become prophets. Under Matthews’ leadership, they found a cult that ended up killing Elijah and destroying the lives of many others. This example supports the authors’ claim because the book illustrates the downsides of religious perfectionism by discussing the stories of these two men. It emphasizes how constantly striving for perfection affects rational thinking and can lead to decisions that are both self-destructive and detrimental to society.
Thirdly, the authors extensively depict the concept of rural-to-urban transition and its effects on homes, families, and communities. For instance, Robert Matthews (later known as Prophet Matthias) grew up in a Calvinist family with a rigidly patriarchal culture (Johnson & Wilentz, 2012). However, he finds it difficult to adjust when religious reformers give women more authority. In contrast to Pierson, he was unpopular with evangelicals due to his extreme anger and dissolute nature. Elders at the Presbyterian Church rejected him as a member after discovering his accusations of infidelity and personal attacks while assisting his wife and children. The last blow was what prompted him to relocate to New York City and declare himself to be Father Matthias, Prophet of God. His fundamental argument was that evangelical businessmen were unable to establish a true church of God. This illustration supports the authors’ claim as the protagonist rebelled against his home beliefs and initiated his religion to buffer the impacts of civilization.
Thirdly, Johnson and Wilentz contend that eminent religious magnates can easily infiltrate society to assert and uphold power and control by blending themes of relationships, lust, and greed. Resentment of evangelicalism’s particular materialistic, commercial, and respectable ethos can be seen in new cult teachings, diet, fashion, and other practices. For instance, Matthias got accustomed to the new conditions and discovered that all the prerequisites were in place to increase the number of his followers. These followers include the ex-slave Isabella Van Wagenen, whose personality is debated by many historians, and Ann Folger, who would later seduce the prophet and his patriarchal vision. They found Matthias’ teaching to be highly compelling as his misogynist views were strongly opposed to the evangelical attitude of women.
He recklessly terminated relationships, disagreed with the notion of a market revolution, and aggressively opposed the social norms of this culture. All these, along with Matthias’ appropriation of his own followers’ wealth, sparked a series of events that ultimately led to the destruction of the Kingdom. These circumstances and events were connected to Pierson’s death, sex scandals, mob fights, and Matthias’ trial for alleged murder. The fact that Matthews’ cult, which was initially intended to act as a devoutly pure congregation in a world of sin, was significantly altered to satisfy its leader’s sexual desires, supports the authors’ argument. Furthermore, Matthews found methods to keep using religious language while pursuing his sexual inclinations.
Fourthly, the writers affirm that various religious doctrines can be employed in a dynamic society to mitigate the negative impacts of capitalism. For instance, the burgeoning capitalist society in the United States at the time was directly challenged by Matthias’ cult. Matthias believed that capitalism was completely immoral and vicious, and opposed its pragmatic aspects, such as the expansion of rights and liberties and the eradication of the patriarchal form of women’s oppression embodied in the ethics of European settlers. This example supports the authors’ argument as Matthias criticizes the new market civilization and its values from a conservative perspective, defending all traditions, patriarchy, fascism, and allegiance to moral and religious authorities.
Conclusion
In my opinion, the writers adequately addressed (to a large extent) the hypocrisy promoted by self-proclaimed prophets who frequently abuse their position of religious authority to profit from the wealthy. This is indeed evident in contemporary society, as these prophets manipulate their followers by assuming a conservative front and adhering to rigid religious doctrines. However, it would be wholly incorrect to attribute Matthias’ character to purely materialistic aspirations. The protagonist’s personality is not generic but instead is intensely contentious, and this combination revitalizes the entire plot in my mind as a reader. By dynamically linking their storyline with the contemporary contexts, the authors explored the predicated themes successfully, which makes this novel highly introspective. The depiction of events surrounding Matthias’ cult demonstrates how insightful Johnson and Wilentz’s assessment of the real nature of the emerging market revolution, religion, power, and sexual relationships in society is.
Reference
Johnson, P. E., & Wilentz, S. (2012). The Kingdom of Matthias: A story of sex and salvation in 19th-century America. OUP USA.