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Visionary Republic: Millennial Themes in American Thought, 1756-1800
An account of the role of millennial thinking in the age of the American Revolution, this book demonstrates the popularity and diffusion of millennial expectations among several types of American Protestants by the middle of the eighteenth century and illuminates the way these hopes shaped the understanding of the Revolution and the symbolic meaning of the new nation. Unlike most previous works, this study extends well beyond the social and geographic perimeters of the New England clergy and is based on a wide range of secular as well as religious literature. The book not only sheds light on the role of religion in the American Revolution, but it also surveys an important facet of the intellectual history of the early Republic. Analysing the interplay of millennial, republican and Enlightenment ideas about the future, the author reveals both complementary and contradictory themes in American thought of an older cultural tradition of millennialism while at the same time tracing variations and changes within that tradition during this formative period of American history.
308 pages, Paperback
First published November 29, 1985
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December 3, 2023
In Visionary Republic, Dr. Ruth Bloch successfully argues that millennial ideology was influential in spurring the American Revolution and set the stage for the American exceptionalism mentality. Dr. Bloch illuminates the syncretism of the emergence of America as the heaven on Earth prophesied in the bible and its people elected by god to spread the message of political and spiritual liberty that would surely end the tyranny of a papal and monarchical antichrist.
As I was reading her book it became increasingly clear that the American Revolution wasn’t just brought about by constitutional grievances and institutional change but was exacerbated by the American Protestant vision of America’s transformation into paradise for the righteous. With this mentality, American Protestants joined the revolutionary cause because they felt destined to do so. This sense of destiny or purpose originated in the Americas with the large number of protestant Calvinists that immigrated there and, to a lesser extent, the political and radical Whigs. The emergence of Capitalism and a desire to create a better world after the Protestant Reformation were also influential to the mentality.
The most interesting aspect of Bloch’s thesis was the syncretism of the monarchy and the papacy as the antichrist or something wicked out of revelation. This mindset empowered the American Protestant’s desire to extinguish “evil” and “antichristian” values from the world. Political words like “tyranny” became synonymous with Antichrist and “liberty” with redemption. This language gives credence to Bloch’s theory that a prophetic understanding of the American Revolution gives evidence of millennial themes. Bloch continues to discuss how millennial ideas about American destiny were beginning to appear in patriotic political ideology. The makings of revolution were there; British tyranny was the Antichrist and America was destined to usher in the Kingdom of God!
There were two quotes in the reading that demonstrate the syncretism of religious millennialism with American exceptionalism. John Mercer said, “Americans should conceive it as their historic mission to disseminate liberty and regenerate the old world.” John Mason said that “the means” to the conversion of the world “are in your hands.” “We are called to action.” These quotes discuss two very different matters but they really are one in the same. They stem from the mindset that, whether nationalism or religion, American ideas were dominant and it was their duty to spread them.
Bloch concludes by discussing how Millennial thoughts have not disappeared, rather, they were influential in movements like Abolitionism and early health reform which sought to create a better world. Millennial themes have never died out but continue to echo through American thought since its inception into American politics.
As I was reading her book it became increasingly clear that the American Revolution wasn’t just brought about by constitutional grievances and institutional change but was exacerbated by the American Protestant vision of America’s transformation into paradise for the righteous. With this mentality, American Protestants joined the revolutionary cause because they felt destined to do so. This sense of destiny or purpose originated in the Americas with the large number of protestant Calvinists that immigrated there and, to a lesser extent, the political and radical Whigs. The emergence of Capitalism and a desire to create a better world after the Protestant Reformation were also influential to the mentality.
The most interesting aspect of Bloch’s thesis was the syncretism of the monarchy and the papacy as the antichrist or something wicked out of revelation. This mindset empowered the American Protestant’s desire to extinguish “evil” and “antichristian” values from the world. Political words like “tyranny” became synonymous with Antichrist and “liberty” with redemption. This language gives credence to Bloch’s theory that a prophetic understanding of the American Revolution gives evidence of millennial themes. Bloch continues to discuss how millennial ideas about American destiny were beginning to appear in patriotic political ideology. The makings of revolution were there; British tyranny was the Antichrist and America was destined to usher in the Kingdom of God!
There were two quotes in the reading that demonstrate the syncretism of religious millennialism with American exceptionalism. John Mercer said, “Americans should conceive it as their historic mission to disseminate liberty and regenerate the old world.” John Mason said that “the means” to the conversion of the world “are in your hands.” “We are called to action.” These quotes discuss two very different matters but they really are one in the same. They stem from the mindset that, whether nationalism or religion, American ideas were dominant and it was their duty to spread them.
Bloch concludes by discussing how Millennial thoughts have not disappeared, rather, they were influential in movements like Abolitionism and early health reform which sought to create a better world. Millennial themes have never died out but continue to echo through American thought since its inception into American politics.
June 9, 2017
It's alright, but dry. Bloch shows how apocalyptic, specifically millennial (1000-year reign of Christ), views circulated in the American Revolution, but I'm not sure she finds a smoking gun for the influence of millennialism on the war. Certainly, Americans believed that a utopian period might emerge from the Revolution, but I don't think Bloch succeeds in establishing millennialism as a central ingredient of revolutionary thought. It's very clear (especially in other histories) that Americans believed God had a special plan for America, but that's different from thinking that the end times and Christ's reign will occur because of revolution.
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July 23, 2013Rushdoony's comments on this book:
There is a point here that is exceedingly important, a critical one that Dr. Bloch calls attention to. And the book is worth just this single insight.
Why was it that Protestantism gave rise to not only millennial aspirations, but also a tremendous amount of very practical Christian activity? Why was it that there was such a tremendous drive to go out and bring one area of life after another into captivity to Christ? The medieval world had done some remarkable things in this area and then its interests had wandered off to other areas. But a particular drive came in and one will have to add that especially so with Postmillennialism which was very powerful in the early years of this country.
The point that Dr. Bloch makes is this. “The reformers,” I am quoting, “The reformers like Augustine concentrated on the fallibility of humanity and the corruption of earthly existence. In their view even fully moral people were unworthy of salvation. Grace came only as the free gift of an utterly inscrutable God, but the Protestant abolition of traditional devotional works, monasteries and the sacred priesthood at the same time made the world the only possible arena for the expression of grace. Even predestinarian Calvinists admitted there was a connection between behavior and redemption, for activity in the world was a sign if not a source of grace.”
She goes on to point out that in the work of transforming the world from the dominion of Satan to the kingdom of God, the faithful could see themselves directly manifesting the glory of God and so on.
The point is that here was a tremendous motive force to apply the Word of God to every area of life and thought, to go out and conquer in Christ’s name, because this practical expression of grace was a means whereby a man’s grace could be expressed. If you were saved, you put that grace to work. [00:49:52]
What has happened, of course, since then is that Protestanti
What has happened, of course, since then is that Protestantism has taken the same turn that late medieval thought did. It has put its stress on devotional exercises as the expression of grace.
Early medieval life, whether monastic or nonmonastic, was dominion oriented. It did remarkable things. The dykes of Holland were first built, the first drainage of land was begun by monks. Desert areas would be given to the Church and monks so that the monks could go in there, clear the land, bring in water, level the land and make it fertile. So much wasteland in Europe is not wasteland now precisely because Christians changed it. They made the desert places to boom, to bear fruit, to become fertile.
Well, this is what the Calvinists did and other groups as well until Pietism took over as it did late medieval life and the emphasis became devotional and with that stagnation set in and the Humanists began to take over.
There is a point here that is exceedingly important, a critical one that Dr. Bloch calls attention to. And the book is worth just this single insight.
Why was it that Protestantism gave rise to not only millennial aspirations, but also a tremendous amount of very practical Christian activity? Why was it that there was such a tremendous drive to go out and bring one area of life after another into captivity to Christ? The medieval world had done some remarkable things in this area and then its interests had wandered off to other areas. But a particular drive came in and one will have to add that especially so with Postmillennialism which was very powerful in the early years of this country.
The point that Dr. Bloch makes is this. “The reformers,” I am quoting, “The reformers like Augustine concentrated on the fallibility of humanity and the corruption of earthly existence. In their view even fully moral people were unworthy of salvation. Grace came only as the free gift of an utterly inscrutable God, but the Protestant abolition of traditional devotional works, monasteries and the sacred priesthood at the same time made the world the only possible arena for the expression of grace. Even predestinarian Calvinists admitted there was a connection between behavior and redemption, for activity in the world was a sign if not a source of grace.”
She goes on to point out that in the work of transforming the world from the dominion of Satan to the kingdom of God, the faithful could see themselves directly manifesting the glory of God and so on.
The point is that here was a tremendous motive force to apply the Word of God to every area of life and thought, to go out and conquer in Christ’s name, because this practical expression of grace was a means whereby a man’s grace could be expressed. If you were saved, you put that grace to work. [00:49:52]
What has happened, of course, since then is that Protestanti
What has happened, of course, since then is that Protestantism has taken the same turn that late medieval thought did. It has put its stress on devotional exercises as the expression of grace.
Early medieval life, whether monastic or nonmonastic, was dominion oriented. It did remarkable things. The dykes of Holland were first built, the first drainage of land was begun by monks. Desert areas would be given to the Church and monks so that the monks could go in there, clear the land, bring in water, level the land and make it fertile. So much wasteland in Europe is not wasteland now precisely because Christians changed it. They made the desert places to boom, to bear fruit, to become fertile.
Well, this is what the Calvinists did and other groups as well until Pietism took over as it did late medieval life and the emphasis became devotional and with that stagnation set in and the Humanists began to take over.
Displaying 1 - 3 of 3 reviews