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Proximas regiones in bello pacavit. Anno 1229, bellum crucis Albigensis confecit, promissione facto a comite Raimundo VII Tolosae. Anno 1258, regni fines meridianos designavit, iciendo foedus Corbolii cum rege Iacobo I Aragoniae.

anno 1244, Ludovicus graviter aegrotavit et votum perfecit proficiscendi in bellum crucis si curaret. Viribus refectus, paratur ad abeundum in regna Christiana Orientis in periculo quos sustineret. Die 12 Iunii, vexillum Capetianorum carpit in basilica Sancti Dionysii et abiit cum muliere Margarita Provinciae.

Bellum Crucis 7.0 Download

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Septimum bellum crucis a portu Aquis Mortuis abit et in Aegyptum inivit. Milites Christi in Cypro stationem fecerunt, antequam ad Damiettam Maio 1249 cum 1800 navibus navigaverunt. Urbem die 8 Iunii ceperunt.

A Februario ad Aprilem, milites Christi obsiderunt arcem Mansourah, in Aegypto sitam. Scorbutus et dysenteria eos conciderunt et cogerunt regem se recipere. Miles autem serviens prodit regem: famam sic dispersit, regem manus dedisse. Plerique milites tunc manum dant et capti sunt cum Ludovico. Rex captus iussit mulierem ducere bellum Christi. Mense tardius, cunctis captivis regeque redemptis, omnes liberati sunt.

THROUGHOUT the colonial period, North Carolina had been an object of the benevolence of religious societies in Europe and in the northern colonies. The American Revolution threw the organized religious societies within the Province upon their own resources. By 1790 a few of the denominations were strong enough to begin benevolent enterprises of their own so that not many years of the ante-bellum period had passed before practically every denomination in the State was fostering some kind of "humanitarian enterprise." Nevertheless, North Carolina continued to be a fertile mission field for the North during the ante-bellum period because of the State's "benighted mountainous region," its scattered groups of Indians, and its slave population.

It was customary during the ante-bellum period for religious societies to classify all activities of the church, which did not bear directly upon the church service, as "systematic benevolence." Thus, the fostering of education, the distribution of the Bible and of religious pamphlets, the cultivation of "the waste places" at home and abroad, the religious instruction of the young and of the Negroes, the care of superannuated ministers, and the relief of the poor were all considered objects of benevolence. Following England and the North, denominations in North Carolina began to organize "benevolent societies" early in the nineteenth century.

The home missionary work of the ante-bellum period carried with it the idea of "spreading Christian knowledge." "Gross indeed is the darkness of many portions of our beloved State," reported a committee to the Presbyterian Synod of North Carolina in 1850. At almost every step, agents of the Synod were finding "whole families, the children of which are grown up and not a single member able to read; others they find who have never heard a sermon of any kind in their lives. And hundreds they see bereft alike of the comforts of the life that now is and of the prospect of the life to come. And we do well to ask ourselves if, as a Church,

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Ante-bellum churches looked upon the distribution of Bibles and of religious books and pamphlets as a phase of home missionary work. Scarcely a missionary ventured forth into the "home field" without a few Bibles or church papers in his saddle bags, or, if he was driving, a box of books in his buggy. 25

[25 See, for example, the experiences of a Methodist circuit rider and tract agent in R. R. Michaux, op. cit.]

Every agent, or colporteur, as he was called, of a Bible or tract society was truly a home missionary. While attempting "to sell to the friends of religion in North Carolina at the cheapest rates that can be afforded, Tracts, Biographies, and other publications for the special benefit of mankind," 26

[26 Proceedings of the Baptist State Convention, 1848, pp. 13, 15.]

the colporteur scoured "the waste places" of the State, its swamps and its mountains, bearing "the message of peace to every house," talking of "Jesus the Saviour by every fireside." 27

[27 Minutes of the Presbyterian Synod, 1849, p. 18.]

It was through these county societies that the state and American societies distributed most of the Bibles during the memorable year of 1830. The Granville Society resolved to raise $2,000 during the year to obtain Bibles for the poor. 33

[33 Ibid.]

Before March the Caswell Society had supplied its county, was nearly out of debt, and was about to supply an adjoining county with Bibles. The Orange Society undertook to provide its county with 1,000 Bibles; the Guilford Society scattered books throughout its bounds; the Iredell Society supplied its own county and ordered 600 books for a neighboring county; the Wake Society met its own needs and gave liberally to the general cause; the Mecklenburg and Cabarrus societies were hard at work. 34

[34 Ibid., March 11, 1830.]

After having put Bibles into the hands of so many "destitute families" in 1830, the county societies and the State society, as well, rested for ten years or more from this emotional outburst. Some societies died out entirely, but the ante-bellum period did not close without its county Bible societies.

One of the conspicuous ante-bellum Sunday schools was the Hay Street Methodist school of Fayetteville. 53

[53 Brabham, op. cit., pp. 10-11.]

The school met for two sessions of about two hours each, one in the morning and the other in the early afternoon. It was supervised by a visiting committee, and the children studied the ordinary spelling book and primer used by the grammar schools, in addition to the catechism, the Testaments, and a Bible question book. The school also had a library. Most of the Sunday schools issued as rewards little red, blue, and green tickets on which Bible verses were printed, and in some of the schools the children might redeem these tickets for books or even for clothing. 54

[54 Ibid., pp. 11-12.]

Sunday schools were not maintained throughout the ante-bellum period with the enthusiasm with which they were first organized. As the secretary of the Baptist Convention pointed out in 1831, many country churches were totally unfit for Sunday school meetings in the winter months. 58

[58 Proceedings of the Baptist State Convention, 1831, p. 11. Stokes Circuit of the Methodist Church reported on March 15, 1851, "No Sabbath School operations in consequence of the coldness of the weather and openness of the houses."]

In many instances, congregations were so scattered that a school was not feasible. Moreover, it was difficult to obtain teachers. Yet, the movement was by no means abandoned. For instance in 1854 the southern division of the Methodist Episcopal Church had 208 schools in North Carolina with 10,139 officers, teachers, and pupils. 59

[59 Brabham, op. cit., p. 19.]

Beginning in 1833, the American Sunday School Union occasionally sent an agent to North Carolina, 60

[60 "American School Union," in North Carolina Presbyterian, November 5, 1859.]

but his work was confined chiefly to the remote sections of the State.

In the late ante-bellum period agents of various national benevolent societies 61

[61 American Bible Society, American Tract Society, American Sunday School Union. Boston Tract Society, and similar organizations.]

began to create considerable friction in the State. Some of the agents were fond of writing back to the North of the benighted condition of North Carolina. Its people were "uncouth" and their "fare" was "rough and far from clean." The North Carolina Presbyterian hotly protested a story which appeared in the Sunday School Times in 1859: "This is not the first time one of the 'Union's' Missionaries has published a canard about the moral condition of North-Carolina. We hope it will be the last time." 62

[62 November 26, 1859.]

The North Carolina Presbyterian began in the issue of January 15, 1858, to wage a campaign against the agent of the "American Missionary Society," an abolition society with head-quarters in New York, by advising him to leave the State, and in 1859 the paper called upon the people of the State to run the agent of the Boston Tract Society out of North Carolina because he was distributing abolition literature. 63

[63 Ibid., November 26, 1859; infra, pp. 579-80.]

One of the standing rules of Orange Presbytery was that the poor of the church were not to be thrown upon public charity. 68

[68 Minutes of Orange Presbytery, 1830, p. 34.]

Late in the ante-bellum period the presbytery adopted a resolution that "at every regular meeting the roll shall be called and inquiry shall be made to ascertain if there are any poor belonging to our churches who are supported by public charity." 69

[69 Ibid., June, 1856, p. 5.]

The presbyteries also provided for their superannuated preachers whenever they considered the need sufficiently great. 70

[70 Ibid., April, 1824, p. 107.]

Although at the close of the ante-bellum period women in North Carolina had just begun their plea for equal rights in church authority, a general movement had long since been underway for equal religious liberty before the law for all denominations. The first State constitution of North Carolina, like those of the other states which wrote their constitutions during the revolutionary period, contained definite statements in regard to religious liberty. 91

[91 For a discussion of constitutional provisions for religious liberty in the various state constitutions see, S. H. Cobb, The Rise of Religious Liberty in America.]