By Dawn G. Marsh
On July 28, 1797, an aged Lenape lady stood earlier than the newly appointed almsman of Pennsylvania’s Chester County and introduced a quick account of her lifestyles. In a tragic irony, Hannah Freeman used to be developing her residency—a declare that cleared the path for her elimination to the poorhouse. eventually, in spite of the fact that, it intended the ultimate removing from the ancestral land she had so tenaciously maintained. hence was once William Penn’s “peaceable kingdom” preserved.
A Lenape one of the Quakers reconstructs Hannah Freeman’s historical past, touring from the times of her grandmothers sooner than eu 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 pals who hire her, entrust their youngsters to her, search out her therapeutic abilities, and, whilst she is weakened by way of ailment and age, deal with her. And but those are a similar friends whose households have dispossessed hers. interesting in its personal correct, Hannah Freeman’s lifestyles can also be amazing for its targeted view of a local American girl in a colonial neighborhood in the course of a time of dramatic transformation and upheaval. particularly it expands our knowing of colonial historical past and the local adventure that heritage frequently renders silent.
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Additional info for A Lenape among the Quakers: The Life of Hannah Freeman
The central place for locating one's faith in God is at the cross, and humans find God's glory only there. Related to this is Luther's belief in God's "alien" versus "proper" work, according to which people are "struck down" by God, like Jesus was, in order that they may be "raised up" to redemption. What we see around us is misery, but this can be taken as a sign that God is with us and that peace and happiness will be ours (alien work logically precedes proper). This is what the theology of the cross is all about.
In the biblical text within Bach's St. John Passion, this brutal action is attributed to Pilate (at no. 92 88. Olearius, Biblische Erklarung, V, 591. 89. The same is true of Bach's Easter Oratorio (BWV 249) and his church cantatas Nun komm, der Heiden Heiland (BWV 62), Wo Gott der Herr nicht bei uns halt (BWV 178), and Enwunschtes Freudenlicht (BWV 184). The expression Held aus Juda, ("hero from Judah") stems from Luther's translation of Genesis 49:10 (cf. Revelation 5:5). John 4:9 (cf. 4:20-22) also identifies Jesus as a Jew.
Matthew Passion," 79-80. 105. , the similar choruses nos. 21b and 25b are sung by the Roman soldiers and the Jewish chief priests respectively, see Hoffmann-Axthelm, "Bach und die perfidia Iudaica," 52, n. 75, where she suggests that both groups belong to the Verstocktheits-Topos (obstinacy topos) for Jews, familiar from the Middle Ages. Although there may be medieval iconography in which the soldiers have been depicted as "Jews," Lutheran interpretation of the passion narrative does not lump the Romans and Jews together in this way (see n.
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