By Dawn G. Marsh
On July 28, 1797, an aged Lenape lady stood prior to the newly appointed almsman of Pennsylvania’s Chester County and brought a short account of her existence. In a tragic irony, Hannah Freeman was once developing her residency—a declare that prepared the ground for her removing to the poorhouse. finally, besides the fact that, it intended the ultimate elimination 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 heritage, touring from the times of her grandmothers ahead of eu cost to the start of the 19th century. the tale that emerges is one in every of endurance and resilience, as “Indian Hannah” negotiates lifestyles with the Quaker friends who hire her, entrust their young children to her, hunt down her therapeutic talents, and, while she is weakened by way of disorder and age, deal with her. And but those are a similar pals whose households have dispossessed hers. interesting in its personal correct, Hannah Freeman’s existence is additionally outstanding for its certain view of a local American girl in a colonial group in the course of a time of dramatic transformation and upheaval. particularly it expands our knowing of colonial historical past and the local event that background usually renders silent.
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Extra resources for A Lenape among the Quakers: The Life of Hannah Freeman
45 Such interpretations misunderstand the truly revolutionary transformation of basic theological concepts by large segments of the NHA constituency during the decade of the 1890s. Among the more notable features were a new millennial expectancy, coupled with a growing urgency for global mission; an increased desire for manifestations of the supernatural; and a craving for spiritual power to withstand temptation and to accomplish one’s divine mission. 46 In effect, the radical premillennial wing of the Holiness Movement, of which the MCA was a part, was in the process of formulating a new faith rooted less in the traditions of Methodism than in its own innovative exegesis of Scripture and in an eschatological expectation.
This brewing conﬂict was occurring at a time when the focus of Knapp’s ministry was no longer Methodism, but the creation of “Pentecostal centers . . ” Knapp’s decision to establish separate Holiness Movement centers, independent of Methodism, was not calculated to win the endorsement of the NHA. In January 1900, Isaiah Reid, president of the Iowa Holiness Association, suggested that ministerial credentials be withheld from those who insisted on the importance of faith healing and premillennialism.
In July 1901, Knapp’s desire to duplicate Pentecost led to his conviction for disturbing the peace as the result of the loud noise that accompanied the annual Mount of Blessings Camp Meeting in Cincinnati. In his defense, he noted that “the revival services that accompanied the Apostles as recorded in Acts” produced similar demonstrations and convictions. ”56 In fairness to Knapp, the manifestations that accompanied his services had been common features of both Methodism and the Holiness Movement.
A Lenape among the Quakers: The Life of Hannah Freeman by Dawn G. Marsh