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AUGUST NEANDER AND THE RELIGION OF HISTORY IN THE NINETEENTH-CENTURY ‘PRIESTHOOD OF LETTERS’

Published online by Cambridge University Press:  12 February 2020

JOSHUA BENNETT Open the ORCID record for JOSHUA BENNETT [Opens in a new window]
JOSHUA BENNETT*
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Christ Church, Oxford
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Abstract

The Berlin ecclesiastical historian, August Neander (1789–1850), developed a religiously driven conception of history which excited contemporaries across the Protestant world. This article reconstructs the impetus which Neander gave to the creation of a religiously cosmopolitan historical imagination in Germany, Britain, and the United States. At a time when Hegelian and ‘scientific’ models of historical progress foretold a post-Christian future for civilization, Neander's alternative idea of world history, centred on the leavening spread of the invisible church through contrasting forms of Christianity and culture, exercised a powerful sway over Protestant historians everywhere. His universalizing historical philosophy offered an appealing mode of self-understanding to the networks which translated his ideas into new settings. Appearing to afford a mode of securing Protestantism from the twin dangers of sectarianism and unbelief, Neander's ‘unpartisan’ philosophy simultaneously became an important instrument of Protestant nation-building in the hands of the historians drawn towards it. By considering the interaction between universal and national aspirations in the development and dissemination of Neander's historical philosophy, the article examines the practical implications of historical thought, and connections between national and transnational scales of analysis, in modern religious and intellectual history.

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Article
Information
The Historical Journal , Volume 63 , Issue 3 , June 2020 , pp. 633 - 659
Copyright
Copyright © The Author(s), 2020. Published by Cambridge University Press

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Footnotes

I gave early versions of this article at the 2017 Summer History Institute at Dartmouth College, New Hampshire, and at a 2018 colloquium on ‘Historiography’ as part of an Andrew W. Mellon Foundation-funded project on ‘Religious diversity and the secular university’ hosted by the Centre for Research in the Arts, Social Sciences and Humanities (CRASSH) at the University of Cambridge. I am most grateful, respectively, to Darrin M. McMahon and Udi Greenberg, and to Simon Goldhill and Theodor Dunkelgrün, for inviting me to speak at those meetings. I am also obliged to Brian Young, Jane Garnett, Paul Kerry, Michael Bentley, and the Historical Journal's two anonymous readers for their improving criticism of previous versions of this article.

References

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