Changes

Antsley (1979) analyzes the role of religious forces in the formation and expansion of antislavery movements in the United States and Britain and shows the religious influences on the abolition of the British slave trade, the West Indian emancipation, and American antislavery politics. Theological doctrines - Arminianism, redemptionism, sanctification, and postmillenialism - disposed evangelical Protestants to include the slaves among the potentially saved, to hate the institution of slavery, and to strive for earthly reform. Additionally, slavery became a denominational issue, as Anglican Evangelicals, Nonconformists, and Quakers combined to provide the political organization and strategy for abolition and emancipation.<ref> Roger Anstey, "Slavery and the Protestant Ethic," ''Historical Reflections'' 1979 6(1): 157-181. Pp. 157-172. </Ref> Abolitionists believed that the blacks, once freed of slavery, would adopt the Protestant ethic and become productive workers, which they would not be under slavery.  For that matter abolitionists argued that the slaveowners themselves would be freed from an ethic of leisure and honor and adopt the work ethic too, once they lost their slaves.<ref> See Woodward (1968)</ref>

Antsley (1979) analyzes the role of religious forces in the formation and expansion of antislavery movements in the United States and Britain and shows the religious influences on the abolition of the British slave trade, the West Indian emancipation, and American antislavery politics. Theological doctrines - Arminianism, redemptionism, sanctification, and postmillenialism - disposed evangelical Protestants to include the slaves among the potentially saved, to hate the institution of slavery, and to strive for earthly reform. Additionally, slavery became a denominational issue, as Anglican Evangelicals, Nonconformists, and Quakers combined to provide the political organization and strategy for abolition and emancipation.<ref> Roger Anstey, "Slavery and the Protestant Ethic," ''Historical Reflections'' 1979 6(1): 157-181. Pp. 157-172. </Ref> Abolitionists believed that the blacks, once freed of slavery, would adopt the Protestant ethic and become productive workers, which they would not be under slavery.  For that matter abolitionists argued that the slaveowners themselves would be freed from an ethic of leisure and honor and adopt the work ethic too, once they lost their slaves.<ref> See Woodward (1968)</ref>

Southern author [[Maragaret Mitchell]] explored the Protestant Ethic in her novel "[[Gone with the Wind]]" (1936 novel, 1939 film). None of the characters is profoundly changed by the war, except for Scarlett O'Hara.  She moves from the frivolous lover of leisure to a Yankee-like shred, hard-driving business leader. It takes a very hard-headed Scarlett to whip the underperforming traditionalistic menfolk into shape to deal with the modern postwar economy. Scarlett's transformation is exactly what they Yankees had planned for the Southern white men during Reconstruction.<ref> See Woodward (1968)</ref>  Rhett Butler, although Southern-born is a war profiteer who is hated by the men because he resembles a mercenary money-grubbing Yankee. He lacks the Protestant Ethic because he is a spendthrift and enjoys leisure and the company of prostitutes. Scarlett marries a series of men for the money to save Tara, her home. That motivation marks her transformation. As the the first female capitalist of the New South, she resists Rhett's overtures even after marriage showing her choice of money and power over sex and romantic love.  

Southern author [[Margaret Mitchell]] explored the Protestant Ethic in her novel "[[Gone with the Wind]]" (1936 novel, 1939 film). None of the characters is profoundly changed by the war, except for Scarlett O'Hara.  She moves from the frivolous lover of leisure to a Yankee-like shred, hard-driving business leader. It takes a very hard-headed Scarlett to whip the underperforming traditionalistic menfolk into shape to deal with the modern postwar economy. Scarlett's transformation is exactly what they Yankees had planned for the Southern white men during Reconstruction.<ref> See Woodward (1968)</ref>  Rhett Butler, although Southern-born is a war profiteer who is hated by the men because he resembles a mercenary money-grubbing Yankee. He lacks the Protestant Ethic because he is a spendthrift and enjoys leisure and the company of prostitutes. Scarlett marries a series of men for the money to save Tara, her home. That motivation marks her transformation. As the the first female capitalist of the New South, she resists Rhett's overtures even after marriage showing her choice of money and power over sex and romantic love.

==Further reading==

==Further reading==