This book - Centro de Estudos Anglicanos

30THE EPISCOPALIANSlegislation in 1772 that stipulated severe penalties for any preacher who condemnedslavery as unchristian or who taught slaves to disobey their masters.Although Protestant evangelicalism in the South drifted away from its roots andbecame progressively more proslavery in the decades following the AmericanRevolution, colonial Anglicanism played a critical role in the early formation ofreligious attitudes about the moral legitimacy of slaveholding. 54NOTES1. Patricia U. Bonomi, Under the Cope of Heaven: Religion, Society, and Politics inColonial America (New York: Oxford University Press, 1986), 13–15; and Nancy L.Rhoden, Revolutionary Anglicanism: The Colonial Church of England Clergy during theAmerican Revolution (New York: New York University Press, 1999), 10–11.2. Edward L. Bond, Damned Souls in a Tobacco Colony: Religion in Seventeenth-Century Virginia (Macon, Ga.: Mercer University Press, 2000), 215–21.3. Jon Butler, Awash in a Sea of Faith: Christianizing the American People (Cambridge:Harvard University Press, 1990), 102.4. Peter M. Doll, Revolution, Religion, and National Identity: Imperial Anglicanismin British North America, 1745–1795 (Madison, N.J.: Fairleigh Dickinson UniversityPress, 2000), 67–68.5. Despite the fact that the Act of Union of 1707 legally established the Church ofEngland in all British territories except Scotland, thereby making Anglicanism theoreticallyinseparable from British rule in North America, imperial authorities continued totolerate the establishment of Congregationalism in the New England colonies (Doll, Revolution,Religion, and National Identity, 86).6. John K. Nelson, A Blessed Company: Parishes, Parsons, and Parishioners in AnglicanVirginia, 1690–1776 (Chapel Hill: University of North Carolina Press, 2001), 29,124.7. For a discussion of the minimal degree to which Anglicanism was “established” inthe four lower counties of New York, see Bonomi, Under the Cope of Heaven, 51–53.8. Nelson, Blessed Company, 36–37.9. Charles G. Steffen, From Gentlemen to Townsmen: The Gentry of Baltimore County,Maryland, 1660–1776 (Lexington: University Press of Kentucky, 1993), 117.10. Rhys Isaac, The Transformation of Virginia, 1740–1790 (Chapel Hill: University ofNorth Carolina Press, 1982), 60.11. Bonomi, Under the Cope of Heaven, 115–16.12. Harold T. Lewis, Yet with a Steady Beat: The African American Struggle for Recognitionin the Episcopal Church (Valley Forge, Pa.: Trinity Press International, 1996),21–24; and Bonomi, Under the Cope of Heaven, 119–23 (Bray quotation on 122).13. The Journal and Letters of Philip Vickers Fithian, 1773–1774: A Plantation Tutorof the Old Dominion, ed. Hunter D. Farish (Williamsburg, Va.: Colonial Williamsburg,1945), 61. See also Joan R. Gundersen, “The Non-Institutional Church: The ReligiousRole of Women in Eighteenth-Century Virginia,” HMPEC 51 (1982): 347–57.14. S. Charles Bolton, Southern Anglicanism: The Church of England in South Carolina(Westport, Conn.: Greenwood, 1982), 122. See also Joanna Bowen Gillespie, The Life and