By Dawn G. Marsh
On July 28, 1797, an aged Lenape lady stood ahead of the newly appointed almsman of Pennsylvania’s Chester County and brought a short account of her existence. In a tragic irony, Hannah Freeman was once setting up her residency—a declare that cleared the path for her elimination to the poorhouse. finally, notwithstanding, it intended the ultimate removing from the ancestral land she had so tenaciously maintained. hence used to be William Penn’s “peaceable kingdom” preserved.
A Lenape one of the Quakers reconstructs Hannah Freeman’s historical past, touring from the times of her grandmothers earlier than eu payment to the start of the 19th century. the tale that emerges is one among endurance and resilience, as “Indian Hannah” negotiates existence with the Quaker pals who hire her, entrust their young children to her, search out her therapeutic talents, and, while she is weakened by way of ailment and age, deal with her. And but those are a similar buddies whose households have dispossessed hers. attention-grabbing in its personal correct, Hannah Freeman’s lifestyles is additionally notable for its exact view of a local American lady in a colonial neighborhood in the course of a time of dramatic transformation and upheaval. specifically it expands our figuring out of colonial background and the local event that heritage frequently renders silent.
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Additional info for A Lenape among the Quakers: The Life of Hannah Freeman
But neither Puritanism nor Calvinism should be treated as monolithic. There is some question as to the terminus ad quem beyond which the term “Puritan” should no longer be used. In general, after 1660, when for the most part Puritans could no longer expect a reform of the Church of England along the lines they desired, the preferred term has been “Dissenter,” to indicate their dissent from various aspects of the national church and their status as outsiders to it. ”35 Granted the continuity from Puritan to Dissenter, I will use both terms in discussing the Calvinism of those Protestants outside the Church of England after 1660.
And the thrust toward godliness was surely at the heart of the deﬁnition of what it was to be a Puritan. But neither Puritanism nor Calvinism should be treated as monolithic. There is some question as to the terminus ad quem beyond which the term “Puritan” should no longer be used. In general, after 1660, when for the most part Puritans could no longer expect a reform of the Church of England along the lines they desired, the preferred term has been “Dissenter,” to indicate their dissent from various aspects of the national church and their status as outsiders to it.
The Baptists, committed like the Congregationalists to an ecclesiology precluding inclusion in the parish system of a state church, sought only toleration outside the establishment. 47 But whether moderate or radical Dissenters, all of these groups outside the established church had the reality of separatism forced upon them even if, like the Presbyterians, they rejected it in theory, and whether they thought of themselves as separatists or not. And that seemed to spell the end of an earlier Puritan hope and agenda for reshaping a national church.