By Richard Rankin

Richard Rankin probes the non secular, highbrow, and social lives of North Carolina's antebellum elite to show the dramatic influence of non secular revival within the first half the 19th century. Rankin makes use of relatives letters and church documents to record an include of evangelism's emotionalism via the feminine higher classification, a fast objection to evangelism's egalitarian tenets through the male higher type, and the household pressure that ensued. Rankin evaluates the revival of the Episcopal church as a male technique to substitute evangelism with a extra conservative method of faith, and he speculates that it was once North Carolina's escalating quarrel with northern states over slavery that successfully confident ladies to desert their non secular enthusiasm. Dispelling the parable of the plantation-era Christian gentleman, Rankin argues that prosperous North Carolina men lived no longer via Christian doctrine yet via an ethic of cause and honor. equally, women a trendy social code. Rankin exhibits that as revival unfold, many upper-class girls skilled religious rebirth, concentrated their lives at the church instead of on social circles, and tried to transform their husbands to primary Christianity in addition to a extra intimate, worrying kind of marriage. Rankin says that upper-class men, notwithstanding, have been decided to withstand a strength that might disenchanted a social order over which they presided. whereas infrequently changing into complete communing individuals themselves - an act which might have avoided the dueling, consuming, and womanizing that their code of honor allowed - those males inspired their better halves, daughters, and sisters to undergo the excessive churchmanship of conservative Episcopal clergymen. In chroniclingthe next progress of the Episcopal church, Rankin credit a turning out to be worry of slave unrest and the Abolitionist move instead of the male top classification or the Episcopal clergy with squelching spiritual fervor between North Carolina's lady aristocracy.

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Mathews, who challenged me as a graduate student and whose good influence pervades my scholarship. In addition to the interpretive skills he taught me, Don Mathews contributed keen editing and trenchant criticism of my work. Queens College gave me the opportunity to help support my family, and to teach and to learn the subject that I love. Assistant Professor Michael Eldridge introduced me to Samuel S. , who gave Page xiv timely, invaluable advice on potential publishers. Warren Slesinger at the University of South Carolina Press has been a marvelous person with whom to work.

In the latter, the debate was decided in the affirmative. 34 Even individuals raised in orthodox homes were perusing Enlightenment literature. As a young man in 1806, Ebenezer Pettigrew, son of bishop-elect Charles, read with interest Volney's The Ruins; Or A Survey of the Revolutions of Empires, a book that condemned religion as the source of political injustice. One graduate of the University of North Carolina, an Episcopalian at least by heritage, delivered an 1801 address to the Dialectic Society on the subject of religious devotion that showed the unmistakable influence of deism.

The Episcopal Tractarian Controversy and Its Aftermath: Exposing High Church Contradictions and Tensions, 18401860 148 Conclusion: North Carolina Episcopalianism as Cultural Conservator and Creator, 18001860 172 Selected Bibliography 179 Index 198 Page viii Tables Table 1: Episcopal Communicants, 1840 53 Table 2: New Episcopal Communicants, 1 January 184031 December 1845 53 Table 3: Episcopal Sunday School Scholars and Teachers, 1833 89 Table 4: Episcopal Communicants, 1860 168 Table 5: New Episcopal Communicants, 1 January 185531 December 1859 169 Page ix Preface This is a study of how one group of North Carolina's upper class, Episcopalians, responded to powerful and alien forces of evangelical change during the years from 1800 to 1860.

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