Our Country Is Destined to be the Great Nation of Futurity: John L. O'Sullivan's Manifest Destiny and Christian Nationalism, 1837-1846
As founding editor of the United States Magazine and Democratic Review, John L. O'Sullivan (1813-1895) preached a particular form of Christian nationalism that centered on expansionist fever occurring during the 1830s and 1840s. O'Sullivan's Christian nationalism was known as Manifes...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
[2017]
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| In: |
Religions
Year: 2017, Volume: 8, Issue: 4, Pages: 1-17 |
| Further subjects: | B
Manifest Destiny
B antebellum America B Nationalism B National Identity |
| Online Access: |
Presumably Free Access Volltext (Verlag) Volltext (doi) |
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| 520 | |a As founding editor of the United States Magazine and Democratic Review, John L. O'Sullivan (1813-1895) preached a particular form of Christian nationalism that centered on expansionist fever occurring during the 1830s and 1840s. O'Sullivan's Christian nationalism was known as Manifest Destiny. He famously coined the term in 1845 while defending the right of the United States to annex the Republic of Texas. The central argument of this essay is that Manifest Destiny, as O'Sullivan articulated it in the pages of the Democratic Review, follows the contours of the innovative and heterodox political religion developed by Elie Kedourie and expounded upon by Anthony D. Smith. O'Sullivan's Manifest Destiny was a conglomerated nationalistic paradigm consisting of elements from Protestant theology, Lyman Beecher's vision for civilizing the West, and German idealism via George Bancroft's use of historicism in his History of the United States of America, from the Discovery of the American Continent. As a form of Christian nationalism located in the context of antebellum America, Manifest Destiny is helpful to historians as they trace both continuity and change over time in how Americans have self-identified in religious terms since their origin as a collection of colonial, and later independent, polities. | ||
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