I have used these for several years now, while continually testing other software for features I might need. Reunion and TNG give me everything I need.
My workflow is to enter my research into Reunion, then upload my changes and new data into TNG.
In the early days, I would use the Web feature in Reunion to generate static web pages. When my database got too big (around 10,000 names), thismethod became a bit onerous. I had to completely upload the entire website (each entry was a separate page), which not only took some time to generate, but uploading to my web server would take hours. I often started the upload right before bedtime and hoped it didn't time out before morning.
TNG (The Next Generation of Genealogy Sitebuilding) streamlines updates. My web pages are static, and I have a bunch of cool features that static pages can't provice. You need your own hosting server with Sql database capabilities. I am not afraid of technology, so I was able to get it going right away. They offer install services for a nominal fee, so even newbies don't need to feel intimidated.
I am giving my opinion and explaining how I work, and am not paid aor endorsed.
My data is constantly being updated and corrected. I have quite a few names in my database, so it's a little bit of work to keep everything correct. I generally work on my genealogy every day.
My English ancestors came during the Puritan days, which makes me reflect on my Puritan heritage. Turns out, they weren't all Puritans. The non-religious, Congregationalists, and those who believed in God but didn't practice a religion were also among the settlers. Who knew?
The Pilgrims shouldn't be confused with the Puritans. The Puritans and the Pilgrims were two distinct groups of English Protestant settlers who came to America in the early 17th century, but they differed in their religious beliefs and motivations. The Pilgrims, also known as Separatists, completely separated from the Church of England and formed their own congregations.They believed the Church of England was corrupt and could not be reformed. In contrast, the Puritans remained within the Church of England but sought to purify and reform it from within.
The Puritans were a contradictory lot; preaching one thing and practicing another. They believed, for example, that you were predestined to go to Heaven. Or where ever. Nothing you could do could get you into Heaven if God didn't want you there. So what was the point in being "good?" It seems like it didn't matter. And don't get me started on the whole land-grab thing, and then wondering why Indians attacked when you stole their crops and killed their women and children.
What do Puritans have in common with cults?
Authoritarian Leadership: A central, charismatic leader who exercises absolute control over members and often claims special knowledge or divine insight. The Puritans were led by influential religious leaders who exercised significant control over the community's beliefs and practices.
Isolation: Cults often isolate members from family, friends, and society to maintain control and discourage dissenting viewpoints. The Puritans often isolated themselves from mainstream society, creating close-knit, self-sufficient communities to maintain their religious purity and practices.
Exclusivity: Cults typically believe they are the only true path to salvation or enlightenment and discourage association with non-members. Puritans believed they were chosen to create a "city upon a hill," setting a moral example for others but maintaining a sense of exclusivity and separation from those not adhering to their strict religious codes.
Us vs. Them Mentality: Cults foster a strong sense of in-group vs. out-group, creating an environment of distrust towards outsiders and reinforcing loyalty within the group. The Puritans had a strong sense of being a distinct group with a divine mission, often viewing those outside their community as morally inferior or damned.
Exploitation: Members are often exploited financially, emotionally, or physically, with resources and labor benefiting the leadership. Puritan leaders exercised control over various aspects of members' lives, including religious practices, moral conduct, and even personal behavior, such as dress and social interactions.
Coercive Persuasion: Cults use intense indoctrination methods, including thought-reform practices, to influence members' beliefs and behaviors. The Puritans excelled at coercive control.
Public Shaming and Humiliation: Puritans used public punishments, such as placing offenders in stocks or pillories, to shame individuals for moral or religious transgressions. This served as a deterrent to others.
Excommunication and Banishment: Those who violated the community's religious or moral codes could be excommunicated from the church or banished from the community entirely, effectively cutting them off from their social and spiritual support systems.
Mandatory Church Attendance: Attendance at church services was compulsory, and those who failed to attend regularly faced fines or other penalties. This ensured conformity and control over religious practices.
Sumptuary Laws: The Puritans enforced strict dress codes to prevent ostentation and promote modesty. These laws dictated what individuals could wear based on their social status, and violators faced fines or other penalties.
Moral Policing: Community members were encouraged to report on each other’s behavior, creating a culture of surveillance and mutual policing. This extended to private matters, such as adherence to Sabbath observance and proper conduct.
Blasphemy and Heresy Trials: Individuals accused of blasphemy, heresy, or witchcraft were subjected to trials, which could result in severe punishments, including execution. These trials reinforced religious orthodoxy and instilled fear of dissent.
Censorship of Literature and Speech: The Puritans censored books and other materials that were considered morally or religiously inappropriate. They also restricted speech that challenged or questioned the community's beliefs and practices.
Economic Sanctions: Economic penalties, such as fines or confiscation of property, were used against those who violated community norms. This had a significant impact, as economic survival often depended on being in good standing with the community.
Physical Punishment: Physical punishments, such as whipping or branding, were used for various offenses, reinforcing the consequences of deviating from accepted norms and behaviors.
Control Over Personal Lives: Cults often dictate or heavily influence members' personal decisions, including relationships, employment, and daily activities. The Puritans exerted control over personal relationships, including marriage. Couples needed the approval of the community and church leaders, and marriages were often arranged to ensure they aligned with community values.
Extreme Commitment: High demands for loyalty and commitment, often requiring members to cut ties with their past lives and fully devote themselves to the group. Members of Puritan communities were expected to demonstrate a high level of commitment to their faith, including regular church attendance, adherence to strict moral codes, and active participation in community life.
Fear and Punishment: Use of fear, guilt, and punishment to maintain control and discourage questioning or leaving the group. The Puritans used fear of divine wrath and social ostracism to enforce conformity and maintain control. Those who deviated from accepted norms could face severe punishment, including public shaming, fines, or banishment.
Secrecy: Cults frequently operate in secrecy, with teachings and practices revealed gradually to members, creating an environment of mystery and control. While the Puritans were not secretive in the same way modern cults might be, they did have a closed community structure where certain religious rites and community decisions were kept within the group.
Promise of Fulfillment: Offering seemingly impossible promises of happiness, success, or salvation to attract and retain members. The Puritans believed in the promise of a pious, godly life leading to salvation and a better existence in the afterlife, motivating members to adhere strictly to their beliefs and practices.
Uniformity and Conformity: Encouraging or enforcing uniformity in behavior, appearance, and beliefs to maintain group cohesion and control. There was a strong emphasis on uniformity in religious practice, dress, and behavior to maintain the community's cohesion and moral integrity.
Legacy
Puritanism is still around today, but in different forms. After a generation, people turned away from Puritanism to have it be replaced in other forms.
Some examples are:
Evangelical Protestantism Many evangelical Protestant denominations, such as Baptists, Presbyterians, and certain Methodist and Pentecostal churches, share similarities with Puritanism. These include:
Emphasis on personal conversion and a direct relationship with God[1][3]
Strict adherence to biblical literalism and moral codes[1][3]
Belief in predestination and the doctrine of election (being chosen by God)[1][3]
Promotion of values like hard work, self-discipline, and austerity[1][3]
Fundamentalist Christianity Fundamentalist Christian groups, such as certain Baptist and non-denominational churches, exhibit Puritan-like traits:
Strict interpretation of the Bible and rejection of modern biblical criticism[1][3]
Emphasis on personal piety, moral purity, and separation from worldly influences[1][3]
Promotion of traditional gender roles and family values[1]
Anabaptist Traditions Anabaptist traditions like the Amish, Mennonites, and Hutterites share some similarities with Puritanism:
Emphasis on simplicity, plainness, and separation from the world[1][3]
Strict moral codes and community discipline[1][3]
Promotion of values like hard work, self-denial, and humility[1][3]
The Church of Jesus Christ of Latter-day Saints (Mormons) and spin-offs While not directly descended from Puritanism, the Mormon faith shares some values:
Emphasis on personal righteousness, moral purity, and family values[3]
Promotion of self-discipline, hard work, and education[3]
Strict adherence to religious codes and authority structures[3]
Note that while these modern religions share some traits with Puritanism, they have also evolved and adapted over time, and can differ significantly in other aspects of their beliefs and practices.[1][3]
Raby Castle stands near Staindrop in County Durham, England. It rises among 200 acres of deer park. John Neville, the 3rd Baron Neville de Raby, built it between 1367 and 1390. Cecily Neville, mother to Kings Edward IV and Richard III, was born here.
In 1569, Charles Neville, 6th Earl of Westmorland, led the Rising of the North to support Mary, Queen of Scots. He failed, and Raby Castle fell to the Crown. Sir Henry Vane the Elder bought it in 1626. The Earls of Darlington and Dukes of Cleveland later added a Gothic entrance hall and an octagonal drawing room.
The castle, known for its size and art, including works by old masters and portraits, saw extensive changes in the 17th and 18th centuries. From 1833 to 1891, it was home to the Dukes of Cleveland, who still hold the title of Lord Barnard. The poet Christopher Smart frequented Raby Castle from age eleven. He eloped briefly at thirteen with Anne Vane, daughter of Henry Vane.
William the Conqueror came to England and, among other things, established his presence by commandeering, building, and repairing many previously existing castle sites. The famous Tower of London is the site of one of his first fortifications.
Pevensey Castle was in ruins when William came across it. He made a few repairs and used it as a temporary shelter.
Robert de Brus (the 6th great-grandfather of the famous king of Scotland Robert 1 the Bruce), built the castle of Brus (now Brix) in the Cherbourg Peninsula. The Brus family occupied the castle for generations.
Robert fought with William the Conqueror at the Battle of Hastings, and was rewarded with lands in France (located between Cherbourg and Valognes).
The castle was eventually destroyed by the order of King Saint Louis, after hearing that Richard the Lionheart and John with Land had stayed there. Some stones of the castle were used to rebuild the local church and village houses. The Bruce family also had lands in England, living there and giving up its lands in France.
Today, you can see ruins of the original castle, such as the foundation and the remains of a spiral staircase.
A lot of information about her has been found recently, about her marriage to the famous Rev Stephen Batchiler and her affair with George Rogers.
But there is one assumption everyone makes that I believe is wrong: that Mary plotted to marry the aged Rev Batchiler. In fact, Stephen Batchiler only announced the marriage when he was confronted by his enemies in Boston, while Mary was not arround. Although Stephen was fined for not filing the marriage, the marriage was never made official.
The marriage was Stephen's idea, not Mary's.
Shortly after Stephen returned to Maine where Mary resided, he moved out of the house and lived with his son's family, and filed for divorce. This was way before anyone knew Mary was pregnant.
Mary was making plans to marry George Rogers, when Stephen came home and announced they were married.
In those days before Equal Rights, women were not heard, and were subject to the whims of the male autocracy. Mary would have had no say in the matter.
After moving out, Stephen went out of his way to make life hard for Mary. Mary simply tried to make her own life as best as she could for her and her children. Mary had no power, no money, no influence. Stephen had many enemies, and it seems his only friends were some of his parishoners. People he could convince and persuade.
In fact, Stephen's treatment of Mary is symptomatic of what we would today call "coercive control." He forced an unreasonable demand on her, pressuring her with bullying and threats. He would say degrading things about her in his many letters. Stephen's children and grandchildren were also unkind to Mary, vilifying her on every occasion. He tried to enforce financial control over her, until he decided not too. He refused to divorce her until he was ready to die (in which she would have been free, anyway). The tactic of staying married to her tied her to him, and divorcing her at the last minute was an attempt to make sure she didn't get anything when he died. (However, it appears the child, Mary, did receive a slight inheritance from Steven, but the amount is not known. Mary was a grown married woman at this time.)
History has been unkind to Mary, as they are to many women. Mary is described as "graceless", "notorious", "conniving", and of committing falsehoods and "sexual irregularities".
Stephen is described as a vistim of his enemies and deceived by a "cunning" woman. Poor guy.
Because of the harshness of her punishment, her circumstances were known throughout New England. No one else was ever whipped for adultery. Instead, they were usually fined a couple of pounds. And "illegitimate" children were not uncommon then, as is true now.
Rev Batchilor's history and personal conduct does not bear close scrutiny. He was accused of soliciting his neighbor's wife while he was married. He was simultaneously loved and hated, but often ousted from where he lived and preached. After evaluating his papers and letters, it seems he had only one friend, Gov. John Winthrop. Who wasn't really all that helpful to Stephen. Couldn't he intervene and save Stephen from his predicaments? He never did.
She was able to marry legally for a third time and lived her life as an upstanding member of her community.
By WyrdLight.com, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=7910287
Bodiam Castle (/ˈboʊdiəm/) is a 14th-century moatedcastle near Robertsbridge in East Sussex, England. It was built in 1385 by Sir Edward Dalyngrigge, a former knight of Edward III, with the permission of Richard II, ostensibly to defend the area against French invasion during the Hundred Years' War. Of quadrangular plan, Bodiam Castle has no keep, having its various chambers built around the outer defensive walls and inner courts. Its corners and entrance are marked by towers, and topped by crenellations. Its structure, details and situation in an artificial watery landscape indicate that display was an important aspect of the castle's design as well as defence. It was the home of the Dalyngrigge family and the centre of the manor of Bodiam. By the start of the English Civil War in 1641, Bodiam Castle was in the possession of Lord Thanet. He supported the Royalist cause, and sold the castle to help pay fines levied against him by Parliament. The castle was subsequently dismantled, and was left as a picturesque ruin until its purchase by John Fuller in 1829. Under his auspices, the castle was partially restored before being sold to George Cubitt, 1st Baron Ashcombe, and later to Lord Curzon, both of whom undertook further restoration work. The castle is protected as a Grade I listed building and Scheduled Monument. It has been owned by The National Trust since 1925, donated by Lord Curzon on his death, and is open to the public. https://en.wikipedia.org/wiki/Bodiam_Castle
