New York's Burned-over District: A Documentary History
New York's Burned-over District: A Documentary History
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Abstract
This book invites readers to experience the early American revivals and reform movements through the eyes of the revivalists and the reformers themselves. Between 1790 and 1860, the mass migration of white settlers into New York State contributed to a historic Christian revival. This renewed spiritual interest and fervor occurred in particularly high concentration in central and western New York where men and women actively sought spiritual awakening and new religious affiliation. Contemporary observers referred to the region as “burnt” or “infected” with religious enthusiasm; historians now refer to as the Burned-over District. The book highlights how Christian revivalism transformed the region into a critical hub of social reform in nineteenth-century America. An invaluable compendium of primary sources, this anthology revises standard interpretations of the Burned-over District and shows how the putative grassroots movements of the era were often coordinated and regulated by established religious leaders.
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Front Matter
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Introduction
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Part I Settlement
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Part II Missionaries
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Part III Revivals
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Eleven
Charles Finney’s Argument for Religious Revivals
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Twelve
Revivals at Marcellus and Amber
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Thirteen
Report of New York Revivals
- Fourteen Bradford King’s Conversion
- Fifteen Nancy Alexander Tracy’s Conversion
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Sixteen
A Convention to Regulate Revivals
- Seventeen Theodore Weld on a Revival’s Aftermath
- Eighteen Theodore Weld on Revivals and Women’s Rights
- Nineteen The Grimké Sisters on the Limits of Revivalism and Reform
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Eleven
Charles Finney’s Argument for Religious Revivals
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Part IV Church Development
- Twenty Brothertown and Religious Autonomy
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Twenty-one
A Baptist Constitution
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Twenty-two
Baptist Trustee Minutes
- Twenty-three Methodist Population Report
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Twenty-four
Proposal for a Methodist College
- Twenty-five Building the First Wesleyan Methodist Church of Seneca Falls
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Twenty-six
The Growth of Presbyterianism in the Synod of Geneva
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Twenty-seven
A Presbyterian Congregation’s Confession of Faith and Covenant
- Twenty-eight Race and Ministry in Wayne County
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Part V Kingdoms of God
- Twenty-nine Joseph Smith’s Visions
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Thirty
Mormonism’s Early Critics
- Thirty-one Parley P. Pratt Encounters the Book of Mormon
- Thirty-two William Miller’s Biblical Calculations
- Thirty-three William Miller Defends His Prediction
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Thirty-four
A Historical Rebuttal of Millerism
- Thirty-five Matthias the Prophet
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Part VI Intentional Communities
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Thirty-six
Shaker Charity
- Thirty-seven The Church Family at Watervliet
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Thirty-eight
Account of the Shaker Settlement of Sodus Bay
- Thirty-nine Indenture of Susan Remer to the Shakers of Watervliet
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Forty
Shakers and the Education of Children
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Forty-one
A Shaker Hymn
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Forty-two
Complex Marriage
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Forty-three
John Humphrey Noyes’s Home Talks
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Forty-four
A Rebuttal of Noyes and Perfectionism
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Thirty-six
Shaker Charity
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Part VII Religion and New York Politics
- Forty-five Abijah Beckwith’s Reflections on a Political Career
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Forty-six
Selections from New York’s 1821 Constitution
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Forty-seven
An Anti-Masonic Declaration of Independence
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Forty-eight
Report of the Cayuga County Temperance Society
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Forty-nine
A Sabbatarian Convention
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Fifty
The Anti-Rent Wars
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Fifty-one
Selections from New York’s 1846 Constitution
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Fifty-two
Abijah Beckwith’s Consideration of Civil Rights for Women
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Part VIII Abolitionism and Ultraism in the Burned-over District
- Fifty-three Rev. Thomas James on Antislavery Activism
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Fifty-four
New York Governor William L. Marcy Denounces Abolitionism
- Fifty-five New York Methodists on Abolitionism
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Fifty-six
Establishing an Antislavery Newspaper
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Fifty-seven
Resolutions of the New York State Anti-Slavery Society
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Fifty-eight
Creating Antislavery Petitions
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Fifty-nine
How to Be an Abolitionist
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Sixty
Gerrit Smith’s Critique of the Clergy on Abolitionism
- Sixty-one The Jerry Rescue
- Conclusion: The Legacy of the Burned-over District
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End Matter
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