History is the key to understanding men-whether as nations, families, or individuals. For Catholics, history has an even higher purpose beside. For them, history is the unfolding of God's Will in time, and the attempts of men either to conform themselves to or to resist that Will. But American Catholic historians have generally refrained from exploring their own national history with these principles, preferring instead to adopt the analysis of their non-Catholic colleagues, save when looking at purely Catholic topics (and sometimes not then). It is vital then, for Catholics, especially young Catholics, to have a good and proper understanding of their country's history. To exercise their patriotism, they must work for the conversion of the United States; to do this effectively, they must understand the forces and events which brought forth not only the religion of Americanism and the country itself, but also the sort of Catholicism which, in 300 years, failed so dismally to bring this conversion about. This book attempts to reinterpret the better known episodes of our history in accordance with the Faith, and to point up lesser-known details which will give factual proof of the truth of this reinterpretation.

History is the key to understanding men-whether as nations, families, or individuals. For Catholics, history has an even higher purpose beside. For them, history is the unfolding of God's Will in time, and the attempts of men either to conform themselves to or to resist that Will. But American Catholic historians have generally refrained from exploring their own national history with these principles, preferring instead to adopt the analysis of their non-Catholic colleagues, save when looking at purely Catholic topics (and sometimes not then). It is vital then, for Catholics, especially young Catholics, to have a good and proper understanding of their country's history. To exercise their patriotism, they must work for the conversion of the United States; to do this effectively, they must understand the forces and events which brought forth not only the religion of Americanism and the country itself, but also the sort of Catholicism which, in 300 years, failed so dismally to bring this conversion about. This book attempts to reinterpret the better known episodes of our history in accordance with the Faith, and to point up lesser-known details which will give factual proof of the truth of this reinterpretation.

Through a fascinating discussion of religion's role in the rhetoric of American civilizing empire, The Imperial Church undertakes an exploration of how Catholic mission histories served as a useful reference for Americans narrating US settler colonialism on the North American continent and seeking to extend military, political, and cultural power around the world. Katherine D. Moran traces historical celebrations of Catholic missionary histories in the upper Midwest, Southern California, and the US colonial Philippines to demonstrate the improbable centrality of the Catholic missions to ostensibly Protestant imperial endeavors. Moran shows that, as the United States built its continental and global dominion and an empire of production and commerce in the Gilded Age and Progressive Era, Protestant and Catholic Americans began to celebrate Catholic imperial pasts. She demonstrates that American Protestants joined their Catholic compatriots in speaking with admiration about historical Catholic missionaries: the Jesuit Jacques Marquette in the Midwest, the Franciscan Junípero Serra in Southern California, and the Spanish friars in the Philippines. Comparing them favorably to the Puritans, Pilgrims, and the American Revolutionary generation, commemorators drew these missionaries into a cross-confessional pantheon of US national and imperial founding fathers. In the process, they cast Catholic missionaries as gentle and effective agents of conquest, uplift, and economic growth, arguing that they could serve as both origins and models for an American civilizing empire. The Imperial Church connects Catholic history and the history of US empire by demonstrating that the religious dimensions of American imperial rhetoric have been as cross-confessional as the imperial nation itself.

The book demonstrates that a wider Pan-American perspective can upset the most cherished national narratives of the United States, for it maintains that the Puritan colonization of New England was as much a chivalric, crusading act of Reconquista (against the Devil) as was the Spanish conquest.

“Nothing short of a masterpiece.” —NPR Books A New York Times Bestseller and a Washington Post Notable Book of the Year In the most ambitious one-volume American history in decades, award-winning historian Jill Lepore offers a magisterial account of the origins and rise of a divided nation. Widely hailed for its “sweeping, sobering account of the American past” (New York Times Book Review), Jill Lepore’s one-volume history of America places truth itself—a devotion to facts, proof, and evidence—at the center of the nation’s history. The American experiment rests on three ideas—“these truths,” Jefferson called them—political equality, natural rights, and the sovereignty of the people. But has the nation, and democracy itself, delivered on that promise? These Truths tells this uniquely American story, beginning in 1492, asking whether the course of events over more than five centuries has proven the nation’s truths, or belied them. To answer that question, Lepore wrestles with the state of American politics, the legacy of slavery, the persistence of inequality, and the nature of technological change. “A nation born in contradiction… will fight, forever, over the meaning of its history,” Lepore writes, but engaging in that struggle by studying the past is part of the work of citizenship. With These Truths, Lepore has produced a book that will shape our view of American history for decades to come.

A collection of essays by several scholars, this book is an important study of the origins of post- and pre-millennialism in English theology. Initially, it is shown how the early Lutherans or reformers of the sixteenth century adopted the traditional Augustinian eschatology, a doctrine concerned with the end of the world or of humankind. It analyses how Luther paved the way for the interpretation of revelation not as heralding an apocalypse, but as an important historical and political event. For many Puritans this meant the collapse of the Papacy, the restoration of the Jews, and the dawn of a period of glory for the Church. This book traces the hopes and fears of Christians presented with the prophesised apocalypse, which was at this time felt to be imminent. It discusses the manner in which dogma was adapted to suit the interpretations of each religious sect, and the impact which historical events such as the thirty years war, exerted on these theologians. This is a clear discussion on the important elements of millennialism, and is particularly interesting set in the context of comparing these deeply religious views with our own modern thoughts upon entering a new millennium.