In The Baptism of Early Virginia, Rebecca Anne Goetz examines the construction of race through the religious beliefs and practices of English Virginians. She finds the seventeenth century a critical time in the development and articulation of racial ideologies—ultimately in the idea of “hereditary heathenism,” the notion that Africans and Indians were incapable of genuine Christian conversion. In Virginia in particular, English settlers initially believed that native people would quickly become Christian and would form a vibrant partnership with English people. After vicious Anglo-Indian violence dashed those hopes, English Virginians used Christian rituals like marriage and baptism to exclude first Indians and then Africans from the privileges enjoyed by English Christians—including freedom. Resistance to hereditary heathenism was not uncommon, however. Enslaved people and many Anglican ministers fought against planters’ racial ideologies, setting the stage for Christian abolitionism in the late eighteenth and early nineteenth centuries. Using court records, letters, and pamphlets, Goetz suggests new ways of approaching and understanding the deeply entwined relationship between Christianity and race in early America. "Goetz has done an impressive job bringing religion to the center of the historiography on race, and her study is a must-read for all scholars interested in the development of race and the role of Protestantism in the Atlantic world."—Register of the Kentucky Historical Society "In a compact 173 pages, Goetz links race and religion in colonial Virginia in ways that few other scholars have even attempted."—Journal of American History "This is impressive scholarship grounded in letters, pamphlets, court records, colonial statutes, and a wide array of additional archival and secondary sources . . . It is a book that will find ready readership in graduate seminars, seminaries, and undergraduate classrooms."—Virginia Magazine of History and Biography "Professor Goetz . . . is to be warmly applauded for having produced a work of such methodological scope and intellectual sophistication, a most persuasive work that ranks as a major contribution to the field."—Slavery and Abolition Rebecca Anne Goetz is an associate professor of history at New York University.

"Examines the development of oppressive Christian theologies and the normalization of white superiority and white privilege in the United States"--

How was the Book of Hours created and used as a book and what did it mean to its owners?

Mount Vernon researcher Mary Thompson endeavors to get beyond the current preoccupation with whether Washington and other founders were or were not evangelical Christians to ask what place religion had in their lives. Thompson follows Washington and his family over several generations, situating her inquiry in the context of new work on the place of religion in colonial and postrevolutionary Virginia and the Chesapeake. --from publisher description.

In the decades following the Revolution, the supernatural exploded across the American landscape—fabulous reports of healings, exorcisms, magic, and angels crossed the nation. Under First Amendment protections, new sects based on such miracles proliferated. At the same time, Enlightenment philosophers and American founders explicitly denied the possibility of supernatural events, dismissing them as deliberate falsehoods—and, therefore, efforts to suborn the state. Many feared that belief in the supernatural itself was a danger to democracy. In this way, miracles became a political problem and prompted violent responses in the religious communities of Prophetstown, Turtle Creek, and Nauvoo. In Blood from the Sky, Adam Jortner argues that the astonishing breadth and extent of American miracles and supernaturalism following independence derived from Enlightenment ideas about proof and sensory evidence, offering a chance at certain belief in an uncertain religious climate. Jortner breaks new ground in explaining the rise of radical religion in antebellum America, revisiting questions of disenchantment, modernity, and religious belief in a history of astounding events that—as early Americans would have said—needed to be seen to be believed.

A collection of original essays exploring the history of the various American religious traditions and the meaning of their many expressions The Blackwell Companion to American Religious History explores the key events, significant themes, and important movements in various religious traditions throughout the nation’s history from pre-colonization to the present day. Original essays written by leading scholars and new voices in the field discuss how religion in America has transformed over the years, explore its many expressions and meanings, and consider religion’s central role in American life. Emphasizing the integration of religion into broader cultural and historical themes, this wide-ranging volume explores the operation of religion in eras of historical change, the diversity of religious experiences, and religion’s intersections with American cultural, political, social, racial, gender, and intellectual history. Each chronologically-organized chapter focuses on a specific period or event, such as the interactions between Moravian and Indigenous communities, the origins of African-American religious institutions, Mormon settlement in Utah, social reform movements during the twentieth century, the growth of ethnic religious communities, and the rise of the Religious Right. An innovative historical genealogy of American religious traditions, the Companion: Highlights broader historical themes using clear and compelling narrative Helps teachers expose their students to the significance and variety of America’s religious past Explains new and revisionist interpretations of American religious history Surveys current and emerging historiographical trends Traces historical themes to contemporary issues surrounding civil rights and social justice movements, modern capitalism, and debates over religious liberties Making the lessons of American religious history relevant to a broad range of readers, The Blackwell Companion to American Religious History is the perfect book for advanced undergraduate and graduate students in American history courses, and a valuable resource for graduate students and scholars wanting to keep pace with current historiographical trends and recent developments in the field.

The American past of transcendentalism, utilitarianism, utopianism, and spiritual freedom here has its necessary counter or complement in this corporal history of early America providing "the historical importance of sentience and materiality in early American societies.. ." While the materialism of early Americans may be less than revelatory in an age of slavery, tribal genocide, and the more or less extreme proscription of women's activity, the approach is nonetheless useful to detail the interactions between, and conceptions about, bodies classified as white, black, red, male and female. Contributors, primarily professors of history, American studies, English, and religious studies, utilize the founding body (of) theories of Foucault, Mary Douglas, Elaine Scarry, Judith Butler, and Helene Cixous to examine American materialism from 1600-1830, primarily east of the Mississippi. c. Book News Inc.

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.

Shows that the law of freedom, not slavery, determined the way that race developed over time in three slave societies.