Document Text
Close Reading
The Proclamation of Thanksgiving, delivered to the nation on October 3, 1863, was designed to focus the nation’s attention on the positive aspects of the nation and its bright future. This proclamation arrived in the fall after an up and down summer that had seen successes on the field with victories at Vicksburg and Gettysburg while the New York Draft Riots showed the uncertainty of the nation. Abraham Lincoln sought to calm the nation with the the creation of Thanksgiving, but beneath the message there was the deep seeded belief in fatalism.
Lincoln began using the language of fatalism in the opening of the proclamation. He attributed the “fruitful fields and healthful skies” not to the hard work of farmers, but to the “blessing” of God. In this way, Lincoln was setting up the rest of the proclamation to reinforce the idea that through Divine Providence, America was God’s chosen land. At length, Lincoln described how positive things were in the nation such as persistent expansion, continued agricultural output, and ongoing population increase. These were all accomplished in spite of the horrific war persisting in the nation. Lincoln’s argument was that all these things would not be possible without the hand of God guiding the nation. He concluded this section, “The are the gracious gifts of the Most High God.” While this was consistent with his fatalistic belief that what was happening was God’s will, he contradicts himself briefly.
Throughout many of his writings, Lincoln focused on the concept of providence and God’s will, but in the middle of this piece Lincoln stepped out of character. After pointing out the gifts of the nation, Lincoln wrote that God was “dealing with the nation in anger for our sins.” This was a reference to the Civil War as a punishment for slavery. This was referenced in other writings by Lincoln, such as his Second Inaugural Address. Eric Foner, in reference to the Second Inaugural Address, wrote, Lincoln saw “the war as a divine punishment for slavery.” This statement by Lincoln went against the argument provided by Richard Carwardine, who wrote that God “was not a quixotic God who would act on impulse or anger” (36). While this image of Lincoln’s concept of fatalism was dated long before the time Lincoln ascended to the Presidency, it still offers a contradiction. Lincoln, who believed in God’s will and and God’s plan, at times events made him doubt that plan and reevaluate whether or not God was vengeful or not.
The proclamation concluded with Lincoln imploring the people of the Union to use “a day of Thanksgiving and Praise to our beneficent Father.” Here, Lincoln reverted to his original tone with God being kind and generous. He implored the nation to use their own personal connections to God and ask “the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes.” Lucas Morel argued that Lincoln “used these occasions to foster civil religion, for the sake of the Union.” It is of particular interest that Lincoln asked the nation to pray for God to “restore” the nation. This also contradicted Lincoln’s belief in God’s plan and was a temporary abandonment of his fatalism. Perhaps it was simply wishful thinking that through prayer, the Union could affect the will of God.
To conclude the proclamation Lincoln wanted the nation to return to “full enjoyment of peace, harmony, tranquility and Union.” However, Lincoln placed such a time at in the hands of God as his fatalism again became prevalent.
Lincoln began using the language of fatalism in the opening of the proclamation. He attributed the “fruitful fields and healthful skies” not to the hard work of farmers, but to the “blessing” of God. In this way, Lincoln was setting up the rest of the proclamation to reinforce the idea that through Divine Providence, America was God’s chosen land. At length, Lincoln described how positive things were in the nation such as persistent expansion, continued agricultural output, and ongoing population increase. These were all accomplished in spite of the horrific war persisting in the nation. Lincoln’s argument was that all these things would not be possible without the hand of God guiding the nation. He concluded this section, “The are the gracious gifts of the Most High God.” While this was consistent with his fatalistic belief that what was happening was God’s will, he contradicts himself briefly.
Throughout many of his writings, Lincoln focused on the concept of providence and God’s will, but in the middle of this piece Lincoln stepped out of character. After pointing out the gifts of the nation, Lincoln wrote that God was “dealing with the nation in anger for our sins.” This was a reference to the Civil War as a punishment for slavery. This was referenced in other writings by Lincoln, such as his Second Inaugural Address. Eric Foner, in reference to the Second Inaugural Address, wrote, Lincoln saw “the war as a divine punishment for slavery.” This statement by Lincoln went against the argument provided by Richard Carwardine, who wrote that God “was not a quixotic God who would act on impulse or anger” (36). While this image of Lincoln’s concept of fatalism was dated long before the time Lincoln ascended to the Presidency, it still offers a contradiction. Lincoln, who believed in God’s will and and God’s plan, at times events made him doubt that plan and reevaluate whether or not God was vengeful or not.
The proclamation concluded with Lincoln imploring the people of the Union to use “a day of Thanksgiving and Praise to our beneficent Father.” Here, Lincoln reverted to his original tone with God being kind and generous. He implored the nation to use their own personal connections to God and ask “the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes.” Lucas Morel argued that Lincoln “used these occasions to foster civil religion, for the sake of the Union.” It is of particular interest that Lincoln asked the nation to pray for God to “restore” the nation. This also contradicted Lincoln’s belief in God’s plan and was a temporary abandonment of his fatalism. Perhaps it was simply wishful thinking that through prayer, the Union could affect the will of God.
To conclude the proclamation Lincoln wanted the nation to return to “full enjoyment of peace, harmony, tranquility and Union.” However, Lincoln placed such a time at in the hands of God as his fatalism again became prevalent.
Bibliography
Carwardine, Richard. Lincoln: A Life of Purpose and Power. New York: Alfred A. Knopf, 2006.
Foner, Eric. Lincoln’s Interpretation of the Civil War. History Now 26, Winter 2010. https://www.gilderlehrman.org/history-by-era/american-civil-war/essays/lincoln%E2%80%99s-interpretation-civil-war
Lincoln, Abraham, Proclamation of Thanksgiving Day, October 3, 1863. Harper's Weekly. October 17, 1863. https://www.gilderlehrman.org /sites/default/files/content-images/01733.05.p658.web_.jpg
Morel Lucas E. Lincoln’s Sacred Effort. Plymouth: Lexington Books, 2000, 108-109.
Foner, Eric. Lincoln’s Interpretation of the Civil War. History Now 26, Winter 2010. https://www.gilderlehrman.org/history-by-era/american-civil-war/essays/lincoln%E2%80%99s-interpretation-civil-war
Lincoln, Abraham, Proclamation of Thanksgiving Day, October 3, 1863. Harper's Weekly. October 17, 1863. https://www.gilderlehrman.org /sites/default/files/content-images/01733.05.p658.web_.jpg
Morel Lucas E. Lincoln’s Sacred Effort. Plymouth: Lexington Books, 2000, 108-109.