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Working their same interpretive magic on America’s heritage of religious and political liberty, second-generation Americans identified the third pillar, American common law tradition, as having emerged from Christian principles.
The success of these three pillars was credited to and codified in the fourth pillar: Divine Providence guiding the nation (, p. Taken together, these four pillars form the backbone of Christian nationalism in the early Republic.
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As a cultural and political project emanating from the second Great Awakening, as well as the fears of political division, numbers of lettered men and women were “reinventing” the United States as a Christian nation 1. As historian Steven Green has recently explained, the establishment in the early Republic of the Pilgrims as American’s religious forbearers forms the first of what may be termed the four key pillars of Christian nationalism.
Outspoken Christian nationalists like Justice Joseph Story joined Tocqueville in solidifying the Pilgrims and the Puritans as the foundation of religious and political liberty present in antebellum America (, pp. The second pillar was constructed by the Christian nationalist movement through the composition of countless hagiographies of the supposedly great Christian leaders of the newly-founded nation, the Founding Fathers.
Pequot Native and Methodist Minister William Apess has received growing recognition among historians as a unique voice for Native Americans—and minorities in general—during the early Republic.
This essay began by inquiring into Apess’s relationship with the Christian nationalism of his day.
Nevertheless, there were some native born Americans who recognized the mythical portions of the new national history.