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The American Baptist church originated in British North America as "little tabernacles in the wilderness," isolated seventeenth-century congregations that had grown into a mainstream denomination by the early nineteenth century. The common view of this transition casts these evangelicals as radicals who were on society's fringe during the colonial period, only to become conservative by the nineteenth century after they had achieved social acceptance. In Bodies of Belief, Janet Moore Lindman challenges this accepted, if oversimplified, characterization of early American Baptists by arguing that they struggled with issues of equity and power within the church during the colonial period, and that evangelical religion was both radical and conservative from its beginning. Bodies of Belief traces the paradoxical evolution of the Baptist religion, including the struggles of early settlement and church building, the varieties of theology and worship, and the multivalent meaning of conversation, ritual, and godly community. Lindman demonstrates how the body—both individual bodies and the collective body of believers—was central to the Baptist definition and maintenance of faith. The Baptist religion galvanized believers through a visceral transformation of religious conversion, which was then maintained through ritual. Yet the Baptist body was differentiated by race and gender. Although all believers were spiritual equals, white men remained at the top of a rigid church hierarchy. Drawing on church books, associational records, diaries, letters, sermon notes, ministerial accounts, and early histories from the mid-Atlantic and the Chesapeake as well as New England, this innovative study of early American religion asserts that the Baptist religion was predicated simultaneously on a radical spiritual ethos and a conservative social outlook.
Ultimately, the book chronicles a dual process of rebirth, as Virginians simultaneously formed a republic and became evangelical Christians.Winner of the Walker Cowen Memorial prize for an outstanding work of scholarship in eighteenth-century studies
Given by Joel S. Watkin.
"By examining how ordinary Virginia citizens grappled with the vexing problem of slavery in a society dedicated to universal liberty, Eva Sheppard Wolf broadens our understanding of such important concepts as freedom, slavery, emancipation, and race in the early years of the American republic. She frames her study around the moment between slavery and liberty - emancipation - shedding new light on the complicated relations between whites and blacks in a slave society." "Wolf argues that during the post-Revolutionary period, white Virginians understood both liberty and slavery to be racial concepts more than political ideas. Through an in-depth analysis of archival records, particularly those dealing with manumission between 1782 and 1806, she reveals how these entrenched beliefs shaped both thought and behavior. In spite of qualms about slavery, white Virginians repeatedly demonstrated their unwillingness to abolish the institution." "The manumission law of 1782 eased restrictions on individual emancipation and made possible the liberation of thousands, but Wolf discovers that far fewer slaves were freed in Virginia than previously thought. Those who were emancipated posed a disturbing social, political, and even moral problem in the minds of whites. Where would ex-slaves fit in a society that could not conceive of black liberty? As Wolf points out, even those few white Virginians who proffered emancipation plans always suggested sending freed slaves to some other place. Nat Turner's rebellion in 1831 led to a public debate over ending slavery, after which discussions of emancipation in the Old Dominion largely disappeared as the eastern slaveholding elite tightened its grip on political power in the state." "This well-informed and carefully crafted book outlines important and heretofore unexamined changes in whites' views of blacks and liberty in the new nation. By linking the Revolutionary and antebellum eras, it shows how white attitudes hardened during the half-century that followed the declaration that "all men are created equal.""--BOOK JACKET.
An early ancestor, Andrew Francis, was born by 1740. He was married to Mary ca. 1750/55 in Maryland. They resided in Maryland prior to 1786. Andrew was first taxed in Fauquier Co., Virginia in 1786. He died ca. 1804. Descendants live in Virginia, West Virginia, Missouri, New York, Pennsylvania, Ohio, Illinois, Colorado and elsewhere.
The conversion of African-born slaves and their descendants to Protestant Christianity marked one of the most important social and intellectual transformations in American history. Come Shouting to Zion is the first comprehensive exploration of the processes by which this remarkable transition occurred. Using an extraordinary array of archival sources, Sylvia Frey and Betty Wood chart the course of religious conversion from the transference of traditional African religions to the New World through the growth of Protestant Christianity in the American South and British Caribbean up to 1830. Come Shouting to Zion depicts religious transformation as a complex reciprocal movement involving black and white Christians. It highlights the role of African American preachers in the conversion process and demonstrates the extent to which African American women were responsible for developing distinctive ritual patterns of worship and divergent moral values within the black spiritual community. Finally, the book sheds light on the ways in which, by serving as a channel for the assimilation of Western culture into the slave quarters, Protestant Christianity helped transform Africans into African Americans.
Traces author's various ancestral lines which include the following: John Woodson (born ca. 1586) and his wife Sarah, who came to America in 1619; Francis Mason (born ca. 1584) who came to America in 1613 who later married Alice Ganey; William Coxe (born ca. 1598); Henry Seawell who was in America by 1632 and Alice Willoughby; James Thelaball who came to Virginia from France before 1648; James Ammonet (born 1665) in Loudon, France; Edward Walton Sr., born about 1634, died ca. 1675 in Virginia; Norton Goodman born 1774 of Cumberland, Virginia; William Wallace Carlisle who came to America ca. 1730; Sullivan Pearson (ca. 1732-ca. 1797) who lived in North Carolina; Richard Holeman (died 1789) and Jean Carleisle of Virginia and North Carolina; Judas Levi, born in London, who came to Virginia in 1771and later married Mary McGraw and later settled in Kentucky; John McCollister Hutton who came to America from Ireland and later died in Williamson County, Tennessee in 1832; James Daniel, born after 1765 and died after 1806 in Person County, North Carolina; and John Hallum who died in 1764 in Rowan County, North Carolina.