A Colonial Society in a Revolutionary Era

2021 ◽  
pp. 12-36
1996 ◽  
Vol 6 (2) ◽  
pp. 225-259 ◽  
Author(s):  
Robert K. Whalen

Philo-Semitism is America's enduring contribution to the long, troubled, often murderous dealings of Christians with Jews. Its origins are English, and it drew continuously on two centuries of British research into biblical prophecy from the seventeenth Century onward. Philo-Semitism was, however, soon “domesticated” and adapted to the political and theological climate of America after independence. As a result, it changed as America changed. In the early national period, religious literature abounded that foresaw the conversion of the Jews and the restoration of Israel as the ordained task of the millennial nation—the United States. This scenario was, allowing for exceptions, socially and theologically optimistic and politically liberal, as befit the ethos of a revolutionary era. By the eve of Civil War, however, countless evangelicals cleaved to a darker vision of Christ's return in blood and upheaval. They disparaged liberal social views and remained loyal to an Augustinian theology that others modified or abandoned.


2020 ◽  
Vol 102 ◽  
pp. 464-470
Author(s):  
Kirill A. Solovyov

The article is devoted to the general patterns of political parties formation in Russia at the beginning of the 20th century. They were preceded by proto-party organizations that were far from being ideologically monolithic. Under the conditions of rapid differentiation of political forces, the existing alliances were often accidental and situational. They hung on to the legacy of the pre-revolutionary era, when the public was just “learning” to talk about politics, and the boundaries between different ideological structures were quite rather relative.


Author(s):  
Jon R. Kershner

John Woolman’s ministry efforts translated his vision of God’s will for human affairs into the physical realm. This state of union with God entailed an outward dimension consistent with the transformed state Woolman believed God intended for creation. Woolman was committed to his religious community and viewed himself as representing the best of what colonial society would become. He understood himself to be a prophet like the Hebrew prophet Jeremiah, and so he believed his actions to be within the prophetic tradition. This chapter explores Woolman’s sense of commissioning to the prophetic role and his conceptions of what such a role entailed. Then, this chapter demonstrates that the content of Woolman’s message was the application of his vision to human affairs. This message declared God’s claim over the whole world, renounced idolatrous influences, and challenged the alienation of sin.


Author(s):  
Laura Lohman

This book examines music as political expression in the early American republic from the post-revolutionary era through the aftermath of the War of 1812. Americans used music as a discursive tool during every major political development. The nation’s leaders faced challenges ranging from threats to the structure of the government to impressment, all amid the nearly constant threat of embroilment in European war and insecurity about the republic’s viability. Americans responded by using music to protest, stifle protest, propagandize, and vie for political dominance. Through music they persuaded, intimidated, lauded, legitimated, and demonized their fellow Americans based on their political beliefs and actions. In music they debated crucial questions about the roles and rights of citizens, the structure of government, and the pursuit of peace and prosperity. They used music to construct powerful narratives about the nation’s history, values, and institutions; to celebrate the accomplishments of country, community, and individual; and to reinforce a sense of identity in national and partisan terms. Organized chronologically, chapters address musical forms of propaganda during ratification of the Constitution, musical expression of transnational revolutionary aspirations, Federalist and Republican narratives of political legitimacy in music, political debates in music during the embargo years, and musical myth-making during the War of 1812. The conclusion summarizes this music’s reception through the remainder of the nineteenth century.


Author(s):  
Mitch Kachun

The Conclusion ties together the book’s main arguments about Crispus Attucks’s place in American history and memory. We do not know enough about his experiences, associations, or motives before or during the Boston Massacre to conclude with certainty that Attucks should be considered a hero and patriot. But his presence in that mob on March 5, 1770, embodies the diversity of colonial America and the active participation of workers and people of color in the public life of the Revolutionary era. The strong likelihood that Attucks was a former slave who claimed his own freedom and carved out a life for himself in the colonial Atlantic world adds to his story’s historical significance. The lived realities of Crispus Attucks and the many other men and women like him must be a part of Americans’ understanding of the nation’s founding generations.


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