January 15, 2026 • 17 mins
On this episode of Our American Stories, In the earliest days of settlement, America became a testing ground for bold ideas about faith, freedom, and self-rule. In this episode of our ongoing Story of America Series, historian Wilfred McClay, author of Land of Hope, examines the colonies founded by Puritans, Quakers, and reformers who believed the New World could perfect what the Old World could not. From Massachusetts Bay to Rhode Island, Pennsylvania, and Georgia, these communities pursued religious liberty and social renewal, often with utopian hopes that quickly ran into human limits. McClay explains why these failed experiments still mattered, how they encouraged habits of self-government, and why idealism and adaptability became lasting traits of the American character.
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Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:10):
This is Lee Habib and this is our American Stories,
the show where America is the star and the American people.
Up next, another story from our series about Us, the
Story of America. Here to tell it is Hillsdale College
professor Bill McLay, author of the fantastic book Land of Hope.
(00:30):
When the Puritans attempted to set up their Eden in
the wilderness, they expected to grow in their faith, but
some had faith in other ideas, and there was plenty
of land to test them out. Let's get into this story.
Take it away, Bill.
Speaker 2 (00:47):
Of course, religious liberty, which is what the Puritans wanted
for them, man liberty to practice their own religion without
interference from people who disagreed descended from their religious views.
We have come to understand religious freedom. So that needs
(01:08):
not just my freedom to worship, but your freedom to
worship whatever wrongheaded thing I may think you shouldn't be worshiping,
but you have that right. So the orthodoxy of the
Massutts Bay Colony in particular came under fire. Some very
interesting stories we don't really have time to go into.
Individuals like Ann Hutchinson, who was a kind of prophetic
(01:32):
figure who found the colony was not sort of living
up to its calvinist principle. She ended up being expelled
from the colony. Similarly, Roger Williams, this intense really wound
up guy. He became one of the great profits of
(01:54):
religious freedom in a very liberal sense of the term.
Williams thought that church and state should be completely separate.
Not because he was afraid of religion's effects on the state.
He was concerned about the state's effects on religion. Nobody
had the right to overrule another man's conscience. Soul liberty
(02:17):
was what he called it, and he ended up being
also banished and forming his own colony, Rhode Island. Of course,
the capital of Rhode Island, you may know, is called Providence.
And things also went the other way. In Connecticut. They
thought Masterusetts Bay was too lax, things were going soft,
(02:40):
so they went to form a stricter, more calvinist, more
disciplined colony. Then there are other colonies outside of New
England that also have their own flavors. Pennsylvania was founded
by the Quakers, a radical group. They didn't rely on
a learning clergy. They didn't have a clergy at all.
(03:00):
That was something that the Puritans insisted on. You know.
One of the first things they did. The Puritans when
they established Massachusetts Bay was established a university, Harvard. Harvard
was a seminary for young ministers. A learned ministry was
very important in their youth. Not so with the Quakers
or Society of Friends. They completely rejected almost all the
(03:24):
practices of the Catholic Church, including formal services, including reliance
of the text of the Bible. They were quite a
radical group. Often the Quakers and the Puritans were at
odds in the Western hemisphere, but William Penn, proprietor of
Pennsylvania Penn's Woods, called his colony a holy experiment. It
(03:47):
offered complete freedom of worship for all. It also was
very welcoming to immigrants like Germans. The Pennsylvania Dutch, which
is actually a corruption of Pennsylvania Deutsch. Not today the
capital Pennsylvania, but then the capital was called Philadelphia, which
(04:12):
is Greek for the city of brotherly love, which is
actually a term taken from the Bible. So there in Pennsylvania,
and the last of the continental colonies was Georgia. It
also was built on brotherly love. It was created by
a group of British humanitarians who were concerned about the impoverished,
(04:33):
the condition of the cities, of the urban poor people
who were thrown in prison for failure to pay their debts,
which seemed rather harsh way to punish a kind of
indigence that was very common, a lot of poverty. So
the idea was to get this grant from the king
(04:53):
to create a colony in which the debtors who would
be in prison in Britain could go start their lives
over again. I'd spoil the suspense, but it didn't work
out very well. Interesting point that I think you can
draw from all these colonies put together is how many
of the colonies derived their origins from some kind of idea.
(05:17):
Sometimes there were religious ideas. Sometimes it was in the
case of Georgia and Enlightenment idea. What they were trying
to do was to test drive ideas that had no
chance of being realized in the old world, but that
might find a favorable environment in the new world. It
was kind of a proving ground for new ideas, which
(05:40):
were almost in every case utopian. They're very dramatic, and
I could go through how each one failed. Puritans found
it hard to sustain their religious for the Quakers were
overtaken by the very people they let in. It's because
(06:01):
of these kinds of things that Daniel Borsten, a very
great American historian of a previous couple generations ago, actually
said the colonies were a disproving ground for utopias, a
disproving ground. And he's right. But I like to think
(06:21):
that this sort of spark of creativity, let's try something new,
to not settle for the world as it's given, to
go somewhere else, to be a land of hope, a
land of opportunity, a land of creative adventure. This is
part of the American spirit that's reflected in these colonies.
(06:44):
Even if they didn't succeed. Life's often like that. You
make plans and then life happens to you and there's
something else. And I'll conclude with this it is the
spirit of self rule. They were far enough away from
the mother country, and the mother country was preoccupied with
other things that they were able to rule themselves and
find their own way. They became accustomed to this idea. Yes,
(07:06):
they were loyal subjects of the king, proud of their
identity as Englishmen, but they ruled themselves. For them that
was part of being an Englishman. These failed experiments were failed,
nevertheless on their own terms and our part of the
American story.
Speaker 1 (07:25):
When we come back more of Bill mcclay's story of
Us The Story of America, Episode three on our American Stories. Folks,
if you love the stories we tell about this great country,
and especially the stories of America's rich past, know that
all of our stories about American history, from war to innovation,
(07:45):
culture and faith, are brought to us by the great
folks at Hillsdale College. And if you can't get to Hillsdale,
Hillsdale will come to you with their free and terrific
online courses. Go to Hillsdale dot edu to learn more.
(08:09):
And we returned to the Story of America series here
on our American Stories with Hillsdale College Professor Bill McLay,
author of the fantastic book Land of Hope. There's also
a terrific young reader's edition. Go to Amazon or the
usual Suspects and pick it up. When we last left off,
Bill told us how each of the colonies came to
(08:30):
be and what ideas they were founded upon. Most failed
in their mission, but what does that say about us?
Let's return to the story. Here again is Bill McLay.
Speaker 2 (08:47):
It's equally a part of our American character that we
are adaptable. We don't just sit in a sulking pose
and just think about all we fail. We failed to
create our utape, all is lost. Now we go on
part of being a people in search of hope, of
grounds for our hope. It means that the search doesn't
(09:10):
always stop in any particular place. We're hopeful, and we
turn our hopes in a variety of directions. So that
combination of profound idealism and also adaptability seems to me
to summarize some very key elements in the American character.
But we're still a ways away from Americans thinking of
(09:34):
themselves as Americans. They may be clearly different to the
eyes of an outward observer, but we don't necessarily have
Americans self consciously thinking of themselves as Americans as opposed
to Englishmen. Not yet, not yet. How does that come about? Well,
(09:56):
let me go back, as we historians always like to do.
We just always going back. But I want to go
back to the fact mentioned in passing that there was
no overall plan for the British colonization of America. There
was not a strategy that was going to be enacted
in phases and anything like that. It was a very
(10:18):
haphazard thing, which was very good for liberty, for self
rule for Americans developing their own institutions. And this was
different from the French and the Spanish. From the Spanish
especially who consciously saw colonization as a program to enrich
the mother country, and the French are sort of in
(10:39):
the middle. The French are not quite as averse to
settlements places like Green Bay, Wisconsin. But the French settlement,
the settlement of New France as they called it, was
fairly thin. The biggest interest was in exports for trading.
They were seriously invested. They had forts to defend their
(11:01):
settlements and defend their territory, but again not quite as
centralized as the Spanish. The English were different from either.
I think a lot of people would trace it back
to Magna Carta, the great document in which King John.
There's never been a king since Sam in English history
(11:25):
that the name it sort of lives in infamy. King
John signed, under the pressure of his barons of the nobles,
concessions that established an area zone of rights and independent
power for them. It wasn't a broadly democratic document and actually,
if you ever look at the Magna Carta, half of
(11:46):
it would be pretty unintelligible to you because's a lot
of very specific things. But there is a general principle
that there are certain rights that the nobles had they
could not be taken away by the king. And this
is a very very vital central principle to the British
(12:06):
way of doing things. To what's different about it now
beginning of the seventeenth century. By then France and Spain
both are under the rule of absolutism, the all powerful
monarch who is thought to have the right to rule
from God. Sixteen oh three, James the First comes to
(12:29):
power in England and he's kind of a fan of
the divine right of kings. What ensues is a big
fight over whether or not England is going to go
the way of the continent or continue to hang on
to that principle that there are rights, inherited rights of
(12:50):
the barons, certainly in the case of Magna Carta of
the nobles that the king not only could not violate,
but in some way had to accommodate those entities as
part of the ruling of the nation. By the time
the glorious revolution comes along. You have it established that
the king is constitutionally responsible to the parliament. The parliament
(13:15):
and the king share power, but in some sense parliament
it has supremacy, and that would only grow in the
years after that. You have a mixed constitution. You have
a balance of power between the executive of the king
and the legislative of the parliament. Looking backwards from America,
(13:37):
we see, oh, this has some of the elements of
American constitutionalism. All this is going on, there's a civil
war that Saint Charles the First, the successor of James First,
is deposed and has his head removed decabitated, which is
quite an extraordinary thing if you think of the monarch
(13:57):
as a kind of divine person. This is a tremendously
consequential act. It's very tumultuous seventeenth century. But by the
end of it you have these certain matters seemingly pretty
much settled. But one consequence of all this is that
(14:18):
England didn't have a whole lot of time to devote
to thinking about America and the distance, the sheer distance,
the difficulty of oceanic travel, transoceanic communications. Men the colonies
continued to be able to largely rule themselves. They thought
(14:40):
of themselves as Englishmen. They didn't really think of themselves
as Americans. They might think of themselves as Virginians and Englishmen,
but the American part has a sort of missing sector
of their consciousness. So now go back to the question,
how does this begin to change, how do they start
to think of themselves as Americans. The short answer is
(15:01):
another war, the French and Indian War, and this had
to do with the difficulties that English American colonists were
having with their desire to expand westward and encountering fierce
resistance from the French and from their Native American allies.
This was a battle that the British colonists would not
(15:22):
be able to win on their own, and it really
was an expression of the competition between the French and
the English, or the British, over the future of North America.
Was North America going to be a British colony or
was it going to be a French colony. It doesn't
go well at first for the British because they didn't
(15:45):
commit the necessary resources. Finally, the British Prime Minister threw
in a lot of money, doubling the national debt. Imagine
that to win the battle. Why, because he understood such
a commitment was going to be necessary. Britain was going
to continue to hold and expand her possessions in North America.
(16:08):
He saw the value of America. In other words, not
everybody did. But keep that in mind. In the end,
the British win the Treaty of Paris settles, the fate
of North America would be British North America. There were
parts of French speaking North America whose residents would leave.
This is how Louisiana. The Cajuns of Louisiana come to
(16:33):
occupy that land. They really were forest emigrants. But by
and large, except for a few islands, the French gave
up their colonial possessions. So it's a huge victory for
the British over the French. But like every victory in war,
triumph on one front meant problems, new problems, fresh problems
(16:55):
on other aspects. One of the problems was that this
era we've called saliutary neglect of the colony, he said,
is letting them go their own way, no effort to
kind of harness colonial wealth. That if period was now
going to come to an end, and part of it
was because of that huge expenditure of money to fight
(17:18):
the war, to fight the French and Indian War.
Speaker 1 (17:23):
And a special thanks to Bill McLay. He's the Victor
Davis Hansen Chair in Classical History and Western Civilization at
Hillsdale College. He's also a board member at the Jack
Miller Center. And please pick up his book Land of
Hope or the Terrific Young Readers Edition at Amazon, or
the usual suspects, idealism and adaptability. They were the bulwark,
(17:47):
the basis, the fundamental nature of our character, the story
of America. Here on our American stories,
This is Lee Habib and this is our American Stories,
the show where America is the star and the American people.
Up next, another story from our series about Us, the
Story of America. Here to tell it is Hillsdale College
professor Bill McLay, author of the fantastic book Land of Hope.
(00:30):
When the Puritans attempted to set up their Eden in
the wilderness, they expected to grow in their faith, but
some had faith in other ideas, and there was plenty
of land to test them out. Let's get into this story.
Take it away, Bill.
Speaker 2 (00:47):
Of course, religious liberty, which is what the Puritans wanted
for them, man liberty to practice their own religion without
interference from people who disagreed descended from their religious views.
We have come to understand religious freedom. So that needs
(01:08):
not just my freedom to worship, but your freedom to
worship whatever wrongheaded thing I may think you shouldn't be worshiping,
but you have that right. So the orthodoxy of the
Massutts Bay Colony in particular came under fire. Some very
interesting stories we don't really have time to go into.
Individuals like Ann Hutchinson, who was a kind of prophetic
(01:32):
figure who found the colony was not sort of living
up to its calvinist principle. She ended up being expelled
from the colony. Similarly, Roger Williams, this intense really wound
up guy. He became one of the great profits of
(01:54):
religious freedom in a very liberal sense of the term.
Williams thought that church and state should be completely separate.
Not because he was afraid of religion's effects on the state.
He was concerned about the state's effects on religion. Nobody
had the right to overrule another man's conscience. Soul liberty
(02:17):
was what he called it, and he ended up being
also banished and forming his own colony, Rhode Island. Of course,
the capital of Rhode Island, you may know, is called Providence.
And things also went the other way. In Connecticut. They
thought Masterusetts Bay was too lax, things were going soft,
(02:40):
so they went to form a stricter, more calvinist, more
disciplined colony. Then there are other colonies outside of New
England that also have their own flavors. Pennsylvania was founded
by the Quakers, a radical group. They didn't rely on
a learning clergy. They didn't have a clergy at all.
(03:00):
That was something that the Puritans insisted on. You know.
One of the first things they did. The Puritans when
they established Massachusetts Bay was established a university, Harvard. Harvard
was a seminary for young ministers. A learned ministry was
very important in their youth. Not so with the Quakers
or Society of Friends. They completely rejected almost all the
(03:24):
practices of the Catholic Church, including formal services, including reliance
of the text of the Bible. They were quite a
radical group. Often the Quakers and the Puritans were at
odds in the Western hemisphere, but William Penn, proprietor of
Pennsylvania Penn's Woods, called his colony a holy experiment. It
(03:47):
offered complete freedom of worship for all. It also was
very welcoming to immigrants like Germans. The Pennsylvania Dutch, which
is actually a corruption of Pennsylvania Deutsch. Not today the
capital Pennsylvania, but then the capital was called Philadelphia, which
(04:12):
is Greek for the city of brotherly love, which is
actually a term taken from the Bible. So there in Pennsylvania,
and the last of the continental colonies was Georgia. It
also was built on brotherly love. It was created by
a group of British humanitarians who were concerned about the impoverished,
(04:33):
the condition of the cities, of the urban poor people
who were thrown in prison for failure to pay their debts,
which seemed rather harsh way to punish a kind of
indigence that was very common, a lot of poverty. So
the idea was to get this grant from the king
(04:53):
to create a colony in which the debtors who would
be in prison in Britain could go start their lives
over again. I'd spoil the suspense, but it didn't work
out very well. Interesting point that I think you can
draw from all these colonies put together is how many
of the colonies derived their origins from some kind of idea.
(05:17):
Sometimes there were religious ideas. Sometimes it was in the
case of Georgia and Enlightenment idea. What they were trying
to do was to test drive ideas that had no
chance of being realized in the old world, but that
might find a favorable environment in the new world. It
was kind of a proving ground for new ideas, which
(05:40):
were almost in every case utopian. They're very dramatic, and
I could go through how each one failed. Puritans found
it hard to sustain their religious for the Quakers were
overtaken by the very people they let in. It's because
(06:01):
of these kinds of things that Daniel Borsten, a very
great American historian of a previous couple generations ago, actually
said the colonies were a disproving ground for utopias, a
disproving ground. And he's right. But I like to think
(06:21):
that this sort of spark of creativity, let's try something new,
to not settle for the world as it's given, to
go somewhere else, to be a land of hope, a
land of opportunity, a land of creative adventure. This is
part of the American spirit that's reflected in these colonies.
(06:44):
Even if they didn't succeed. Life's often like that. You
make plans and then life happens to you and there's
something else. And I'll conclude with this it is the
spirit of self rule. They were far enough away from
the mother country, and the mother country was preoccupied with
other things that they were able to rule themselves and
find their own way. They became accustomed to this idea. Yes,
(07:06):
they were loyal subjects of the king, proud of their
identity as Englishmen, but they ruled themselves. For them that
was part of being an Englishman. These failed experiments were failed,
nevertheless on their own terms and our part of the
American story.
Speaker 1 (07:25):
When we come back more of Bill mcclay's story of
Us The Story of America, Episode three on our American Stories. Folks,
if you love the stories we tell about this great country,
and especially the stories of America's rich past, know that
all of our stories about American history, from war to innovation,
(07:45):
culture and faith, are brought to us by the great
folks at Hillsdale College. And if you can't get to Hillsdale,
Hillsdale will come to you with their free and terrific
online courses. Go to Hillsdale dot edu to learn more.
(08:09):
And we returned to the Story of America series here
on our American Stories with Hillsdale College Professor Bill McLay,
author of the fantastic book Land of Hope. There's also
a terrific young reader's edition. Go to Amazon or the
usual Suspects and pick it up. When we last left off,
Bill told us how each of the colonies came to
(08:30):
be and what ideas they were founded upon. Most failed
in their mission, but what does that say about us?
Let's return to the story. Here again is Bill McLay.
Speaker 2 (08:47):
It's equally a part of our American character that we
are adaptable. We don't just sit in a sulking pose
and just think about all we fail. We failed to
create our utape, all is lost. Now we go on
part of being a people in search of hope, of
grounds for our hope. It means that the search doesn't
(09:10):
always stop in any particular place. We're hopeful, and we
turn our hopes in a variety of directions. So that
combination of profound idealism and also adaptability seems to me
to summarize some very key elements in the American character.
But we're still a ways away from Americans thinking of
(09:34):
themselves as Americans. They may be clearly different to the
eyes of an outward observer, but we don't necessarily have
Americans self consciously thinking of themselves as Americans as opposed
to Englishmen. Not yet, not yet. How does that come about? Well,
(09:56):
let me go back, as we historians always like to do.
We just always going back. But I want to go
back to the fact mentioned in passing that there was
no overall plan for the British colonization of America. There
was not a strategy that was going to be enacted
in phases and anything like that. It was a very
(10:18):
haphazard thing, which was very good for liberty, for self
rule for Americans developing their own institutions. And this was
different from the French and the Spanish. From the Spanish
especially who consciously saw colonization as a program to enrich
the mother country, and the French are sort of in
(10:39):
the middle. The French are not quite as averse to
settlements places like Green Bay, Wisconsin. But the French settlement,
the settlement of New France as they called it, was
fairly thin. The biggest interest was in exports for trading.
They were seriously invested. They had forts to defend their
(11:01):
settlements and defend their territory, but again not quite as
centralized as the Spanish. The English were different from either.
I think a lot of people would trace it back
to Magna Carta, the great document in which King John.
There's never been a king since Sam in English history
(11:25):
that the name it sort of lives in infamy. King
John signed, under the pressure of his barons of the nobles,
concessions that established an area zone of rights and independent
power for them. It wasn't a broadly democratic document and actually,
if you ever look at the Magna Carta, half of
(11:46):
it would be pretty unintelligible to you because's a lot
of very specific things. But there is a general principle
that there are certain rights that the nobles had they
could not be taken away by the king. And this
is a very very vital central principle to the British
(12:06):
way of doing things. To what's different about it now
beginning of the seventeenth century. By then France and Spain
both are under the rule of absolutism, the all powerful
monarch who is thought to have the right to rule
from God. Sixteen oh three, James the First comes to
(12:29):
power in England and he's kind of a fan of
the divine right of kings. What ensues is a big
fight over whether or not England is going to go
the way of the continent or continue to hang on
to that principle that there are rights, inherited rights of
(12:50):
the barons, certainly in the case of Magna Carta of
the nobles that the king not only could not violate,
but in some way had to accommodate those entities as
part of the ruling of the nation. By the time
the glorious revolution comes along. You have it established that
the king is constitutionally responsible to the parliament. The parliament
(13:15):
and the king share power, but in some sense parliament
it has supremacy, and that would only grow in the
years after that. You have a mixed constitution. You have
a balance of power between the executive of the king
and the legislative of the parliament. Looking backwards from America,
(13:37):
we see, oh, this has some of the elements of
American constitutionalism. All this is going on, there's a civil
war that Saint Charles the First, the successor of James First,
is deposed and has his head removed decabitated, which is
quite an extraordinary thing if you think of the monarch
(13:57):
as a kind of divine person. This is a tremendously
consequential act. It's very tumultuous seventeenth century. But by the
end of it you have these certain matters seemingly pretty
much settled. But one consequence of all this is that
(14:18):
England didn't have a whole lot of time to devote
to thinking about America and the distance, the sheer distance,
the difficulty of oceanic travel, transoceanic communications. Men the colonies
continued to be able to largely rule themselves. They thought
(14:40):
of themselves as Englishmen. They didn't really think of themselves
as Americans. They might think of themselves as Virginians and Englishmen,
but the American part has a sort of missing sector
of their consciousness. So now go back to the question,
how does this begin to change, how do they start
to think of themselves as Americans. The short answer is
(15:01):
another war, the French and Indian War, and this had
to do with the difficulties that English American colonists were
having with their desire to expand westward and encountering fierce
resistance from the French and from their Native American allies.
This was a battle that the British colonists would not
(15:22):
be able to win on their own, and it really
was an expression of the competition between the French and
the English, or the British, over the future of North America.
Was North America going to be a British colony or
was it going to be a French colony. It doesn't
go well at first for the British because they didn't
(15:45):
commit the necessary resources. Finally, the British Prime Minister threw
in a lot of money, doubling the national debt. Imagine
that to win the battle. Why, because he understood such
a commitment was going to be necessary. Britain was going
to continue to hold and expand her possessions in North America.
(16:08):
He saw the value of America. In other words, not
everybody did. But keep that in mind. In the end,
the British win the Treaty of Paris settles, the fate
of North America would be British North America. There were
parts of French speaking North America whose residents would leave.
This is how Louisiana. The Cajuns of Louisiana come to
(16:33):
occupy that land. They really were forest emigrants. But by
and large, except for a few islands, the French gave
up their colonial possessions. So it's a huge victory for
the British over the French. But like every victory in war,
triumph on one front meant problems, new problems, fresh problems
(16:55):
on other aspects. One of the problems was that this
era we've called saliutary neglect of the colony, he said,
is letting them go their own way, no effort to
kind of harness colonial wealth. That if period was now
going to come to an end, and part of it
was because of that huge expenditure of money to fight
(17:18):
the war, to fight the French and Indian War.
Speaker 1 (17:23):
And a special thanks to Bill McLay. He's the Victor
Davis Hansen Chair in Classical History and Western Civilization at
Hillsdale College. He's also a board member at the Jack
Miller Center. And please pick up his book Land of
Hope or the Terrific Young Readers Edition at Amazon, or
the usual suspects, idealism and adaptability. They were the bulwark,
(17:47):
the basis, the fundamental nature of our character, the story
of America. Here on our American stories,
Host
Lee Habeeb
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Milan Cortina Winter Olympics
The 2026 Winter Olympics in Milan Cortina are here and have everyone talking. iHeartPodcasts is buzzing with content in honor of the XXV Winter Olympics We’re bringing you episodes from a variety of iHeartPodcast shows to help you keep up with the action. Follow Milan Cortina Winter Olympics so you don’t miss any coverage of the 2026 Winter Olympics, and if you like what you hear, be sure to follow each Podcast in the feed for more great content from iHeartPodcasts.