Fill out the spaces with the info you obtained from cmd with the exception of IPv4, You can change the last number only so if default gateway is 192.168.1.1 you can change it to 192.168.1.Right click your connection method (wifi/ethernet) and click properties.Copy/write down IPv4, Default Gateway, Subnet, DNS Server(s).Your INTERNAL IP won't change for your device anymore On the main menu select clients, select your device.Randolph Ferguson Scully, Religion and the Making of Nat Turner’s Virginia: Baptist Community and Conflict, 1740–1840 (Charlottesville: University of Virginia Press, 2008 ), 211.Some routers don't require a static ip to forward since they are smart enough to identify your device and lists it in a drop down menu (dhcp), however I'm including 2 methods just in case. Mathews, Religion in the Old South (Chicago: University of Chicago Press, 1977 ), 136.

Genovese, From Rebellion to Revolution: Afro-American Slave Revolts in the Making of the Modern World (New York: Vintage Books, 1979 ).ĭonald G. Rucker, The River Flows On: Black Resistance, Culture, and Identity Formation in Early America (Baton Rouge: Louisiana State University Press, 2006 ), 189. Wilmore, Black Religion and Black Radicalism: An Interpretation of the Religious History of African Americans (Maryknoll, NY: Orbis Books, 1998 ), 96. Irons, The Origins of Proslavery Christianity: White and Black Evangelicals in Colonial and Antebellum Virginia (Chapel Hill: University of North Carolina Press, 2008 ), 133. William Sidney Drewry, Slave Insurrections in Virginia (1830–1865) (Washington, DC: Neale, 1900 ), 20Ĭharles F. Herbert Aptheker, American Negro Slave Revolts (New York: International, 1969 ), 296. Roy Johnson, The Nat Turner Story: History of the South’s Most Important Slave Revolt, with New Material Provided by Black Tradition and White Tradition (Murfreesboro, NC: Johnson, 1970 ), 29 Thomas Wentworth Higginson, Travellers and Outlaws: Episodes in American History (Boston: Lee and Shepard, 1889 ), 278. Oates, Our Fiery Trial: Abraham Lincoln, John Brown, and the Civil War Era (Amherst: University of Massachusetts Press, 1979 ), 123. Oates, The Fires of Jubilee: Nat Turner’s Fierce Rebellion (New York: Harper Perennial, 1975 ), 11. Henry Irving Tragle, The Southampton Slave Revolt of 1831: A Compilation of Source Material (Amherst: University of Massachusetts Press, 1971 ), xv. Greenberg, ed., The Confessions of Nat Turner and Related Documents (Boston: Bedford/St. Greenberg, ed., Nat Turner: A Slave Rebellion in History and Memory (New York: Oxford University Press, 2003 ), xi. This process is experimental and the keywords may be updated as the learning algorithm improves. These keywords were added by machine and not by the authors. Turner was a revolutionary manifestation of his age in the antebellum South. Similarly, Nat Turner’s early black theology originated from his social condition, historical environment, and personal convictions of his heart. Theology comes from the private recesses in the body, soul, and spirit. It reflects the aims and aspirations of political beings who struggle against concrete social facts. It emanates from the historical circumstances of the age. Theology inevitably exists in a certain place and time. Notwithstanding, Euro-American and European theologies have tried historically to claim objectivity and universality while black theology and other liberation theologies have exposed their Eurocentric tendencies and worldview. The self-identity and assumptions of the theologian as socially, historically, and culturally situated necessarily influence the character of the theology. As such, theology is not objective, universal language but rather contextual and particularistic speech about God, the world, and humanity. Theological reflection is representative of the social location and historical context of the theologian.

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