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In The Black God Trope and Rhetorical Resistance: A Tradition of Race and Religion, Armondo R. Collins theorizes Black Nationalist rhetorical strategies as an avenue to better understanding African American communication practices. The author demonstrates how Black rhetors use writing about God to create a language that reflects African Americans’ shifting subjectivity within the American experience. This book highlights how the Black God trope and Black Nationalist religious rhetoric function as an embodied rhetoric. Collins also addresses how the Black God trope functions as a gendered critique of white western patriarchy, to demonstrate how an ideological position like womanism is voiced by authors using the Black God trope as a means of public address. Scholars of rhetoric, African American literature, and religious studies will find this book of particular interest.
The 18th century was a wealth of knowledge, exploration and rapidly growing technology and expanding record-keeping made possible by advances in the printing press. In its determination to preserve the century of revolution, Gale initiated a revolution of its own: digitization of epic proportions to preserve these invaluable works in the largest archive of its kind. Now for the first time these high-quality digital copies of original 18th century manuscripts are available in print, making them highly accessible to libraries, undergraduate students, and independent scholars. The Age of Enlightenment profoundly enriched religious and philosophical understanding and continues to influence present-day thinking. Works collected here include masterpieces by David Hume, Immanuel Kant, and Jean-Jacques Rousseau, as well as religious sermons and moral debates on the issues of the day, such as the slave trade. The Age of Reason saw conflict between Protestantism and Catholicism transformed into one between faith and logic -- a debate that continues in the twenty-first century. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to insure edition identification: ++++ British Library W028677 Attributed to Cotton Mather by Holmes. Boston: Printed by B. Green, 1706. [2],46p.; 12°
This study focuses on the role of early African American Christianity in the formation of American egalitarian religion and politics. It also provides a new context for understanding how black Christianity and evangelism developed, spread, and interacted with transatlantic religious cultures of the eighteenth and early nineteenth centuries. Cedrick May looks at the work of a group of pivotal African American writers who helped set the stage for the popularization of African American evangelical texts and the introduction of black intellectualism into American political culture: Jupiter Hammon, Phillis Wheatley, John Marrant, Prince Hall, Richard Allen, and Maria Stewart. Religion gave these writers agency and credibility, says May, and they appropriated the language of Christianity to establish a common ground on which to speak about social and political rights. In the process, these writers spread the principles that enabled slaves and free blacks to form communities, a fundamental step in resisting oppression. Moreover, says May, this institution building was overtly political, leading to a liberal shift in mainstream Christianity and secular politics as black churches and the organizations they launched became central to local communities and increasingly influenced public welfare and policy. This important new study restores a sense of the complex challenges faced by early black intellectuals as they sought a path to freedom through Christianity.
Could slaves become Christian? If so, did their conversion lead to freedom? If not, then how could perpetual enslavement be justified? In Christian Slavery, Katharine Gerbner contends that religion was fundamental to the development of both slavery and race in the Protestant Atlantic world. Slave owners in the Caribbean and elsewhere established governments and legal codes based on an ideology of "Protestant Supremacy," which excluded the majority of enslaved men and women from Christian communities. For slaveholders, Christianity was a sign of freedom, and most believed that slaves should not be eligible for conversion. When Protestant missionaries arrived in the plantation colonies intending to convert enslaved Africans to Christianity in the 1670s, they were appalled that most slave owners rejected the prospect of slave conversion. Slaveholders regularly attacked missionaries, both verbally and physically, and blamed the evangelizing newcomers for slave rebellions. In response, Quaker, Anglican, and Moravian missionaries articulated a vision of "Christian Slavery," arguing that Christianity would make slaves hardworking and loyal. Over time, missionaries increasingly used the language of race to support their arguments for slave conversion. Enslaved Christians, meanwhile, developed an alternate vision of Protestantism that linked religious conversion to literacy and freedom. Christian Slavery shows how the contentions between slave owners, enslaved people, and missionaries transformed the practice of Protestantism and the language of race in the early modern Atlantic world.
In The Cross of Christ in African American Christian Religious Experience: Piety, Politics, and Protest Demetrius K. Williams examines and explores the ideational importance and rhetorical function of cross language and terminology in the spirituals, conversion narratives, and Black preaching tradition through an ideological lens.
"An invaluable resource to students, scholars, and general readers alike."—Amazon.com This colleciton assembles more than forty speeches, lectures, and essays critical to the abolitionist crusade, featuring writing by William Lloyd Garrison, Frederick Douglass, Lydia Maria Child, Wendell Phillips, Harriet Beecher Stowe, and Ralph Waldo Emerson. For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.
Faith Confronts Evil tells the stories of African American women before the Civil War who countered the rampant evil of slavery with the strength of their Christian faith. They claimed the words of the gospel, that Jesus comes to set the captives free. They embraced Christianity as the source of liberty, humanity, and justice in which God was on their side, Jesus was their friend, and the Holy Spirit was their guide to all truth. Their stories are essential for understanding the central role Christian faith played in realizing, however imperfectly, the promises the US Constitution made to all its citizens. As we listen to Phillis Wheatley, Jarena Lee, Betsy Crissman, Mary Reynolds, Harriet Tubman, Sojourner Truth, and many others, we discover that their shared stories turn strangers into acquaintances, acquaintances into friends. These stories of antebellum African American Christian women are our story, an “our” that embraces anyone who identifies as a Christian or anyone who is merely interested in the early formation of the United States of America.
Sexuality was critical to how individuals experienced, learned, and contested their place in early America. Regulating Passion shows the sweeping changes that affected the social and political morass centered on sexual behavior during the late eighteenth and early nineteenth centuries in Massachusetts-even as patriarchy remained important to those configurations of power. Charting the government's and society's management of sexuality, Kelly A. Ryan uncovers the compelling stories of the individuals charged with sexual crimes and how elites hoped to contain and exploit "illicit" sexual behavior. In the colonial era, elites designed laws, judicial and religious practices, and sermons that defined certain groups as criminal, the cause of sexual vice, and in need of societal oversight-while defining others as chaste and above reproach. Massachusetts fornicators, adulterers, seducers, and rapists were exemplars of improper behavior in the colonial era and were central to emerging sexual subjectivities associated with gender, race, and class status in the early republic. As Massachusetts modernized, culture and socialization became vehicles for enforcing the marital monopoly on sex and gendered expectations of sexual behavior. The American Revolution saw the decline of direct sexual regulation by government and religious institutions and a rise in the importance of sexual reputation in maintaining hierarchy. As society moved away from publicly penalizing forms of illicit sexual behavior, it circulated ideas about sexual norms, initiated social ostracism, and interceded with family and friends to promote sexual morality, even as the government remained involved in cases of prostitution and interracial sex. At the same time, this transformation in sexual regulation opened up means to contest the power of patriarchy. Women, African Americans, Indians, and the poor often resisted the efforts of elites and established their own code of sexual conduct to combat ideas about what constituted sexual virtue and how society defined its leaders. They challenged derisive sexual characterizations, patriarchal visions of society, and sexual regulation to establish a space in the body politic. Ironically, their efforts often reinforced patriarchal ideals as their petitions asked for patriarchal privileges to be extended to them. Based on records of crimes in lower and upper courts, print literature, and other documentary sources, Regulating Passion underscores the ways in which sexual mores remained essential to the project of differentiating between the virtue of citizens and contesting power structures in the tumultuous transitions from the colonial to early national period.