Fred Anderson and Andrew Clayton suggest a revisionist, imperial reading of American history: “At least from the middle of the eighteenth century to the present, American wars have either expressed a certain kind of imperial ambition or have resulted directly from successes in previous imperial conflicts. ‘Imperialism’ is, of course, a loaded term, full of negative connotations. We suggest, however, that it can most productively be understood in the sense of the proressive extension of a polity’s, or a people’s dominion over the lands and lives of others, as a means of imposing what the builders of empires understand as order and peace on dangerous or unstable peripheral regions. To found a narrative of American development on the concept of dominion is to forgo the exceptionalist traditions of American culture – those durable notions that the United States is essentially not like other nations but rather an example for them to emulate, a ‘shining city on a hill’ – in favor of a perspective more like the one from which historians routinely survey long periods of European, African, or Asian history. Indeed, because throughout recorded history, ‘empire has been a way of life for most of the peoples of the world, either as conqueror or conquered,’ the story we outline makes the long-term pattern of America’s development look broadly similar to those of other large, successful nations.”
Peter Leithart
Peter J. Leithart is President of Theopolis Institute. He is the author of numerous books on theology, literature, and culture, including Theopolitan, Defending Constantine, and Baptized Body.
More from History
Continue reading related articles

Realness of Things Past
Greg Anderson began thinking about the thesis of his Realness of Things Past while working on a book on the “state” in classical Greece. He discovered there was no such thing as an Athenian “state,” and that conclusion led him to question the way historians do history. Instead of running…

The Power of the Margins
David Martin (1929-2019) was a secularization skeptic. He acknowledged that modern societies typically undergo a process of "differentiation," in which various sectors of social and political life free themselves from the oversight of religious authority. He acknowledged that in many modern societies religious institutions and values are "marginalized." But he…

Zwinglian Symbolism
Nathan Mitchell (writing in the Oxford History of Christian Worship , 324) denies that Zwingli taught a "mere symbolist" according to which the Supper "simply served to remind believers of the great benefits bestowed on them through Christ's passion and death." Zwingli wasn't a symbolist "in any modern sense." Mitchell…
In Medias Res
Your weekly digest for all things Theopolis.