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When members of the Society of Friends, or Quakers, first arrived in antebellum Indiana, they could not have envisioned the struggle which would engulf the nation when the American Civil War began in 1861. Juxtaposed with its stand against slavery a second tenet of the Society's creed--adherence to peace--also challenged the unity of Friends when the dreaded conflict erupted. Indiana Quakers Confront the Civil War chronicles for the first time the military activities of Indiana Quakers during America's bloodiest war and explores the motivation behind the abandonment, at least temporarily, of their long-standing testimony against war.
This is an account of the seven military operations conducted by the Confederacy against deserters and disloyalists and the concomitant internal war between secessionists and those who opposed secession in the Quaker Belt of central North Carolina. It explains how the "outliers" (deserters and draft-dodgers) managed to elude capture and survive despite extensive efforts by Confederate authorities to hunt them down and return them to the army. The author discusses the development of the secret underground pro-Union organization the Heroes of America, and how its members utilized the Underground Railroad, dug-out caves, and an elaborate system of secret signals and communications to elude the "hunters." Numerous instances of murder, rape, torture and other brutal acts and many skirmishes between gangs of deserters and Confederate and state troops are recounted. In a revisionist interpretation of the Tar Heel wartime peace movement, the author argues that William Holden's peace crusade was in fact a Copperhead insurgency in which peace agitators strove for a return of North Carolina and the South to the Union on the Copperhead basis--that is, with the institution of slavery protected by the Constitution in the returning states.
This unique addition to Civil War literature examines the extensive influence Quaker belief and practice had on Lincoln's decisions relative to slavery, including his choice to emancipate the slaves. An important contribution to Lincoln scholarship, this thought-provoking work argues that Abraham Lincoln and the Religious Society of Friends faced a similar dilemma: how to achieve emancipation without extending the bloodshed and hardship of war. Organized chronologically so readers can see changes in Lincoln's thinking over time, the book explores the congruence of the 16th president's relationship with Quaker belief and his political and religious thought on three specific issues: emancipation, conscientious objection, and the relief and education of freedmen. Distinguishing between the reality of Lincoln's relationship with the Quakers and the mythology that has emerged over time, the book differs significantly from previous works in at least two ways. It shows how Lincoln skillfully navigated a relationship with one of the most vocal and politically active religious groups of the 19th century, and it documents the practical ways in which a shared belief in the "Doctrine of Necessity" affected the president's decisions. In addition to gaining new insights about Lincoln, readers will also come away from this book with a better understanding of Quaker positions on abolition and pacifism and a new appreciation for the Quaker contributions to the Union cause.
In First Among Friends, the first scholarly biography of George Fox (1624-91), H. Larry Ingle examines the fascinating life of the reformation leader and founding organizer of the Religious Society of Friends, more popularly known today as the Quakers. Ingle places Fox within the upheavals of the English Civil Wars, Revolution, and Restoration, showing him and his band of "rude" disciples challenging the status quo, particularly during the Cromwellian Interregnum. Unlike leaders of similar groups, Fox responded to the conservatism of the Stuart restoration by facing down challenges from internal dissidents, and leading his followers to persevere until the 1689 Act of Toleration. It was this same sense of perseverance that helped the Quakers to survive and remain the only religious sect of the era still existing today. This insightful study uses broad research in contemporary manuscripts and pamphlets, many never examined systematically before. Firmly grounded in primary sources and enriched with gripping detail, this well-written and original study reveals unknown sides of one who was clearly "First Among Friends."
In the early 1810s, North Carolina Quakers used a vagary in North Carolina law to protect slaves under their care and provide them with as much education and training as the law would allow. By 1826, these anti-slavery advocates took steps to give these ex-slaves, approximately 2,000, opportunities for freedom outside the South or to remain under the care of the North Carolina Yearly Meeting. By 1830 the Manumission Society had completed this task and went on to attempt to convince the North Carolina Legislature to abolish slavery, to little effect. About half of the Manumission Society delegates left the state for Indiana, where they continued to work for freedmen and abolition.
This collection of fifteen insightful essays examines the complexity and diversity of Quaker antislavery attitudes across three centuries, from 1658 to 1890. Contributors from a range of disciplines, nations, and faith backgrounds show Quaker's beliefs to be far from monolithic. They often disagreed with one another and the larger antislavery movement about the morality of slaveholding and the best approach to abolition. Not surprisingly, contributors explain, this complicated and evolving antislavery sensibility left behind an equally complicated legacy. While Quaker antislavery was a powerful contemporary influence in both the United States and Europe, present-day scholars pay little substantive attention to the subject. This volume faithfully seeks to correct that oversight, offering accessible yet provocative new insights on a key chapter of religious, political, and cultural history. Contributors include Dee E. Andrews, Kristen Block, Brycchan Carey, Christopher Densmore, Andrew Diemer, J. William Frost, Thomas D. Hamm, Nancy A. Hewitt, Maurice Jackson, Anna Vaughan Kett, Emma Jones Lapsansky-Werner, Gary B. Nash, Geoffrey Plank, Ellen M. Ross, Marie-Jeanne Rossignol, James Emmett Ryan, and James Walvin.
Explores the second period of the development of Quakerism, specifically focusing on changes in Quaker theology, authority and institutional structures, and political trajectories.
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.
Ryan P. Jordan explores the limits of religious dissent in antebellum America, and reminds us of the difficulties facing reformers who tried peacefully to end slavery. In the years before the Civil War, the Society of Friends opposed the abolitionist campaign for an immediate end to slavery and considered abolitionists within the church as heterodox radicals seeking to destroy civil and religious liberty. In response, many Quaker abolitionists began to build "comeouter" institutions where social and legal inequalities could be freely discussed, and where church members could fuse religious worship with social activism. The conflict between the Quakers and the Abolitionists highlights the dilemma of liberal religion within a slaveholding republic.
Allen Jay was born in 1831 in Miami County Ohio. He married Martha Ann Sleeper in 1854. The family lived in Ohio, Indiana, North Carolina, Rhode Island, and other localities in connection with his work as a teacher and minister of the Society of Friends.