By Albert J. Raboteau
"A fireplace within the Bones is greater than a heritage of black Christians: it's the compelling tale of the ways that black folks have became to Christianity to explain their background and plight in the US and to undertaking their imaginative and prescient of redemption to the better state . . . A needs to read." --Craig Steven Wilder, manhattan Newsday "A significant contribution . . . fantastically narrated." --Rembert Weakland, the recent York occasions ebook assessment
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Extra resources for A Fire in the Bones
The rise of the Evangelical denominations, particularly the Methodists and the Baptists, threatened the established Anglican church in the South. Appealing to the "lower sort," the Evangelicals suffered persecution at the hands of the Anglican authorities. Baptist preachers were jailed, their services were disrupted, and in Virginia, they were roughed up by rowdies who thought it humorous to immerse the Baptists in mud. They were thought of as different in an unsettling sort of way. "There was a company of them in the back part of our town, and an outlandish set of people they certainly were," remarked one woman to the early Baptists' historian David Benedict.
Those slaves who did attend church generally attended with whites, but some, more than historians have realized, attended separate black churches. We tend to identify the development of the independent black church with free blacks in the North, but the same spirit of religious independence also created separate black churches in the South. Several ''African" churches, as they were called, sprang up before 1800. Some of these black congregations were independent to the extent that they called their own pastors and officers, joined local associations with white churches, and sent their own delegates to associational meetings.
But they interpreted it literally in the good time coming, which of course could not but make their ebony complexion attractive, very. 12 What the preacher was describing was the end of a long process, spanning almost two hundred and fifty years, by which slaves came to accept the gospel of Christianity. But the slaves did not simply become Christians; they fashioned Christianity to fit their own peculiar experience of enslavement in America. The preacher, like many white Christians before and since, thought there was no distance between him and his "people," no possible loss of rapport.