BTW - as a kid my family went to a "Congregational Church" for a few years - I don't know if I totally agree with the authors view of Congregationalsim...
http://www.prospect.org/print/V14/10/franke-ruta-g.htmlBut Stone, I learned as I listened to Dean supporters around the country, was not so unusual after all. In Austin, Texas, Melissa Sternberg told me she'd gotten so excited after she caught Dean on the Charlie Rose Show in June that she'd become "born-again Dean." On popular political blogs like Daily Kos, readers routinely discuss Dean supporters' "messianic" zeal. Backers of retired Gen. Wesley Clark accuse the Deanies of promoting a "Church of Dean." In each case, the choice of words is instructive, and probably not accidental.
The mainstream media suggest that Dean has roused the Democratic Party's base through his opposition to the Iraq War and straight-ahead criticisms of President Bush. But comments like the ones above suggest that Dean has tapped into something much deeper -- and older in American political history -- than mere Bush hatred. Irrespective of whether he ends up winning the Democratic nomination, Dean has already accomplished something valuable for liberalism: He has reconnected it to a strain of religiously inflected American history it typically ignores.
....No, Dean is something altogether different. He is more a product of geography -- and his was a chosen geography, as he was born in New York City -- than ideology. The more one watches him on the stump (and watches his admirers watching him), the more it becomes apparent that he comes out of, and is reviving, a tradition of small-town, New England civic and religious fervor that is all but forgotten in American politics today. He is something the country has not seen in a very long time. He is, essentially, a northern evangelist.
......Indeed, Vermont demands a retail politics of just the sort the Iowa and New Hampshire contests also favor. And, for the first year and a half Dean was running for president, that's just the sort of politics he practiced.
......Dean is, without a doubt, an odd vessel for the quasi-religious fervor he has inspired. He almost never mentions God in his stump speeches and he rarely goes to church himself. Nevertheless, his rhetoric -- like his campaign structure -- is deeply grounded in the social practices of a branch of radical Protestantism whose tenets still wield power in the structures of Vermont's government. The Pilgrims who gave America its foundational governing documents and ideas -- ideas that Dean now routinely references -- created a society based partly on the anti-authoritarian religious principles of Congregationalism, their religion (and, since the early '80s, Dean's).
Congregationalism, the dominant religion of colonial and early federal life, had by the 20th century become an obscure New England denomination about as relevant to modern life as covered bridges. Yet the legacy of the Congregationalists -- and their Unitarian descendants -- is one of the most powerful forces in the history of the American North. It was Congregationalists who landed the Mayflower on Plymouth Rock in 1620. Their descendants founded America's elite colleges, such as Harvard and Yale, and some of its most liberal ones, such as Oberlin and Amherst. Where the South bred agrarian populists and Baptist revivals, the North churned out Unitarian and Congregationalist ministers.
Dean's own conversion to Congregationalism was a more mundane political affair. He'd been christened as a Catholic and was raised Episcopalian. But he converted to the local Vermont religion as a consequence of his battle to make over the shoreline.
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