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By Dawn G. Marsh

On July 28, 1797, an aged Lenape girl stood ahead of the newly appointed almsman of Pennsylvania’s Chester County and brought a quick account of her lifestyles. In a tragic irony, Hannah Freeman was once developing her residency—a declare that prepared the ground for her removing to the poorhouse. eventually, notwithstanding, it intended the ultimate removing from the ancestral land she had so tenaciously maintained. therefore was once William Penn’s “peaceable kingdom” preserved. 

A Lenape one of the Quakers reconstructs Hannah Freeman’s background, touring from the times of her grandmothers prior to ecu cost to the start of the 19th century. the tale that emerges is considered one of endurance and resilience, as “Indian Hannah” negotiates lifestyles with the Quaker acquaintances who hire her, entrust their kids to her, search out her therapeutic abilities, and, while she is weakened through ailment and age, take care of her. And but those are an identical pals whose households have dispossessed hers. interesting in its personal correct, Hannah Freeman’s existence is usually extraordinary for its distinct view of a local American girl in a colonial group in the course of a time of dramatic transformation and upheaval. specifically it expands our realizing of colonial heritage and the local adventure that heritage usually renders silent.

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A Lenape among the Quakers: The Life of Hannah Freeman

On July 28, 1797, an aged Lenape lady stood earlier than the newly appointed almsman of Pennsylvania’s Chester County and brought a short account of her existence. In a tragic irony, Hannah Freeman used to be developing her residency—a declare that lead the way for her removing to the poorhouse. finally, despite the fact that, it intended the ultimate removing from the ancestral land she had so tenaciously maintained.

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9 Brownists were in evidence in Bury St Edmunds too. 30 Not that these worthies held any brief for Brownists. 31 Whenever we have some record of the local reverberations of this struggle for the soul as much as for the political future of East Anglia, we find a cast if not of thousands then of significant tens and scores. Such were the fifty inhabitants of the small parish of Lawshall who had found relief from a decrepit and immoral vicar in his eighties by procuring an 'extraordinary lecture' to be preached in their church over three years, which led to 'a stirring of many .

48 We may owe if not the Church of England then the Church of England as imagined and even defined by Thomas Cranmer to a mind which would have been awarded an upper second, not a first, in a modern tripos examination. 50 And then an extraordinary concatenation of emergencies and opportunities brought some of these names to life and to England, enabling Cranmer to continue his dialogue with a spectrum of theological opinion, 'in zhe meat', as a German chairman once said in introducing to his audience the late Professor H.

62 THOMAS CRANMER 19 For Cranmer (and the prime responsibility was his, this was 'committee work' only in a formal sense) had constructed a service of which a 'Catholic' construction could be made, at least superficially. The Holy Communion, what Cranmer would have preferred to call the Lord's Supper, was said to be 'commonly called the Mass'. Words and formulae consistent with real presence belief were retained: The body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life'.

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