This book explores the varied terrain of religious activity in early national Baltimore. It examines the development and consequences of the voluntary church system in one urban center during the ferment and change of the formative age for American religion.
This examination of a Quaker community in northern Virginia, between its first settlement in 1730 and the end of the Civil War, explores how an antislavery, pacifist, and equalitarian religious minority maintained its ideals and campaigned for social justice in a society that violated those values on a daily basis. By tracing the evolution of white Virginians’ attitudes toward the Quaker community, Glenn Crothers exposes the increasing hostility Quakers faced as the sectional crisis deepened, revealing how a border region like northern Virginia looked increasingly to the Deep South for its cultural values and social and economic ties. Although this is an examination of a small community over time, the work deals with larger historical issues, such as how religious values are formed and evolve among a group and how these beliefs shape behavior even in the face of increasing hostility and isolation. As one of the most thorough studies of a pre–Civil War southern religious community of any kind, Quakers Living in the Lion’s Mouth provides a fresh understanding of the diversity of southern culture as well as the diversity of viewpoints among anti-slavery activists.
Warner Mifflin—energetic, uncompromising, and reviled—was the key figure connecting the abolitionist movements before and after the American Revolution. A descendant of one of the pioneering families of William Penn's "Holy Experiment," Mifflin upheld the Quaker pacifist doctrine, carrying the peace testimony to Generals Howe and Washington across the blood-soaked Germantown battlefield and traveling several thousand miles by horse up and down the Atlantic seaboard to stiffen the spines of the beleaguered Quakers, harried and exiled for their neutrality during the war for independence. Mifflin was also a pioneer of slave reparations, championing the radical idea that after their liberation, Africans in America were entitled to cash payments and land or shared crop arrangements. Preaching "restitution," Mifflin led the way in making Kent County, Delaware, a center of reparationist doctrine. After the war, Mifflin became the premier legislative lobbyist of his generation, introducing methods of reaching state and national legislators to promote antislavery action. Detesting his repeated exercise of the right of petition and hating his argument that an all-seeing and affronted God would punish Americans for "national sins," many Southerners believed Mifflin was the most dangerous man in America—"a meddling fanatic" who stirred the embers of sectionalism after the ratification of the Constitution of 1787. Yet he inspired those who believed that the United States had betrayed its founding principles of natural and inalienable rights by allowing the cancer of slavery and the dispossession of Indian lands to continue in the 1790s. Writing in beautiful prose and marshaling fascinating evidence, Gary B. Nash constructs a convincing case that Mifflin belongs in the Quaker antislavery pantheon with William Southeby, Benjamin Lay, John Woolman, and Anthony Benezet.