A Discourse on the Evils of Dancing — Edition Insights

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Authors: Mesick, John F. Digital Source: Project Gutenberg Gutenberg Release Year: 2011 First Publication Year: Not confirmed

Key Word: Sermons, American -- 19th century; Dance -- Moral and ethical aspects; Antidance Literature Target Reader: Readers of public-domain and historical texts

Book Edition: Project Gutenberg digital edition Book Language: en

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Words 10,361

Reading time 46 min

Text sections 1

This digital edition of A Discourse on the Evils of Dancing — Edition Insights is described by source-level measurements including 10,361 words, 46 min estimated reading time, and 1 detected text section.

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Project Gutenberg metadata also associates the work with “Sermons, American -- 19th century,” connecting these edition facts with the source record’s subject description.

Source: Project Gutenberg record #36667

A 1846 sermon by Rev. John F. Mesick arguing that dancing is a moral evil, using biblical exegesis and appeals to church authority. The text reveals the rhetorical strategies of 19th-century antidance literature and the social pressures on young Christians.

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Produced by Gerard Arthus, Matthew Wheaton and the Online Distributed Proofreading Team at https://www.pgdp.net

A DISCOURSE ON THE EVILS OF DANCING

DELIVERED MARCH 8, 1846,

BEFORE THE CONGREGATION

THE GERMAN REFORMED SALEM CHURCH

By the Pastor, the Rev. John F. Mesick,

PUBLISHED BY THE VESTRY.

HARRISBURG, March 11, A. D. 1846. REV. JOHN F. MESICK--_Dear Sir:_ On last Sabbath evening, 8th inst., you preached a sermon to our congregation on "_The Evils of Dancing_." As this is a custom which is in much practise even by those who consider themselves patterns in society, and, who generally comprise the youth, and say that it is an innocent amusement. We would esteem it as a favor if you would furnish us with a copy thereof for publication that it may be circulated in our Sabbath Schools, among the votaries of dancing, the parents and friends of those who have been assenting to it, in the hope that they may read it and learn its evil consequences, and abstain from its practice hereafter, and be satisfied that its use is not in character with the present age, whatever may have seemingly commended it in former days.

JOHN C. BUCHER, GEO. P. WIESTLING, GEORGE ZINN, DANIEL W. GROSS, ELIAS ZOLLINGER, JACOB SHELL, LUTHER REILEY, GEORGE BEATTY, RUDOLPH F. KELKER, SAMUEL B. KEYSER, VALENTINE EGLE, GEORGE L. KUNKEL.

HARRISBURG, March 11, 1846. _To the Vestry of the German Reformed Salem Church:_ DEAR BRETHREN: Although the Discourse preached on Sabbath evening last, was prepared during the preceding week as a regular duty, without a thought in reference to a request of this kind; yet as you have been pleased to express a wish to see it in print, in the hope of extending its usefulness, the manuscript is at your service. With sincere esteem and affection, yours, &c., JOHN F. MESICK.

THE EVILS OF DANCING.

ROMANS, XII. 3.--"BE NOT CONFORMED TO THIS WORLD."

The Bible is the only rule for all who wish to be saved. The professed Christian, not only, but every unconverted man, must bow to its precepts, if he would gain the favor of God. There is but one way, and but one gate of entrance into the Kingdom of Heaven, for saint and for sinner. Whatever, therefore, shall be acknowledged to be the duty of the covenanted follower of the Lamb, is equally the duty of every individual who stands disconnected with the visible Church.

It is a doctrine of revelation that, both classes of persons will be judged by the same law, and will be tried with equal impartiality and rigor. We are taught that, what Divine justice shall demand from the one, it will demand from the other; and that there is no respect of persons with God. The human race, as dependent and accountable agents, are placed on the same moral level in his sight. Each commandment of his word is addressed to every hearer of the Gospel. And all are under obligation to obey its injunctions, as they value the eternal welfare of their immortal spirits.

It is on this incontrovertible principle that I shall proceed to speak from the text: "Be not conformed to this world,"--assuming it as an undeniable truth that, what God requires of his children, he also exacts from the people of the world; and that whatever is inconsistent with the reputation or character of a good church member, is no less inconsistent with the eternal salvation of those persons who have not made a public profession of religion.

We take our ground boldly on this portion of scripture, and assert that the fashionable amusement of Dancing, is contrary to the _spirit_ and _aim_ of the Gospel, and, therefore, is opposed to the revealed will of God. Your attention is invited to two points:

FIRST--To the necessity of non-conformity to the world; and

SECONDLY--To the facts proving that Dancing is an act of conformity to the world.

I. We begin with _the necessity of non-conformity to the world_.

The Scripture sense of the term, _world_, is that collection of idolaters, unbelievers, and wicked men who constitute the great bulk of the inhabitants of our globe; in short all persons who do not belong to the Kingdom of God.

_This definition_ corresponds with the declarations of Christ: "My kingdom is not of this world;" "Ye are not of the world, even as I am not of the world;" "If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you."

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Rev. John F. Mesick's 1846 sermon, delivered before the German Reformed Salem Church in Harrisburg, Pennsylvania, opens with a stark premise: the Bible is the sole rule for salvation, binding both believer and unbeliever. The text, based on Romans 12:3, quickly narrows its focus to dancing as a specific form of worldly conformity. The sermon's publication history—requested by the vestry for circulation in Sabbath schools—reveals its intended use as a corrective for youth and a tool for parents. The catalog subjects (Sermons, American; Dance—Moral and ethical aspects; Antidance Literature) accurately frame the work, but the excerpts show a more complex rhetorical structure than a simple moral diatribe.

Rhetorical Strategy and Audience

Mesick employs a two-pronged argument: dancing is sinful both for the unconverted and for professed Christians. He insists that the same moral law applies to all, a move that broadens his audience beyond church members. The sermon repeatedly addresses “the young, the ignorant, and the inexperienced,” suggesting a primary target of youth. The vestry's request for publication in Sabbath schools confirms this focus. Mesick also invokes the authority of “the most eminent and exemplary Christians” and ecclesiastical bodies, citing their formal votes against dancing. This appeal to institutional consensus is a deliberate strategy to counter the claim that dancing is an “innocent amusement.”

The Example of the Believer

A central concern is the damaging example set by church members who dance. Mesick warns that such behavior “paralyzes the energies of the Church” and makes the believer a “false witness against Christ.” He argues that the world does not respect such inconsistent Christians, but instead uses their example as an excuse for their own conduct. The sermon quotes Paul's willingness to forgo meat if it causes a brother to stumble, applying the principle to dancing: even if lawful, it must be abandoned if it offends. This section reveals the social dynamics within the congregation, where peer pressure and the desire for respectability clash with religious duty.

The Language of Consequence

Mesick's rhetoric escalates to dire warnings: the dancing professor of religion will appear at the judgment seat “with the blood of lost souls on the skirts of your garments.” This vivid imagery is characteristic of revivalist preaching. The sermon also employs legalistic language, framing the Christian as an “accountable agent” judged by the same law as the unconverted. The excerpts show a careful structure: after establishing biblical authority, Mesick moves to practical consequences for the individual, the church, and the unconverted. The final threat—that one's example can lead others to “eternal death”—underscores the high stakes of personal conduct.

Readers should note that the excerpts are incomplete, omitting the sermon's full exegesis and any concluding exhortation. The text as given is a specimen of 19th-century antidance literature, but its arguments about conformity, example, and church authority resonate beyond the specific topic. For those studying historical American sermons, this discourse offers a clear case of how moral panics were articulated through biblical proof-texting and appeals to communal standards.

Reading this 1846 sermon, I recalled church basements where dancing was whispered about like a secret sin. That same tension—between joy and doctrine—surfaced again in Lives of the Poets, Volume 1 — Context and Discussion, where poets wrestled with similar restraints. Both felt like watching someone argue with their own heartbeat, trying to tame what moves naturally.