Phoebe Starbuck has always adjusted her sails and rudder to the whims of her father. Now, for the first time, she's doing what she wants to do: marrying Captain Phineas Foulger and sailing far away from Nantucket. As she leaves on her grand adventure, her father gives her two gifts, both of which Phoebe sees little need for. The first is an old sheepskin journal from Great Mary, her highly revered great-grandmother. The other is a "minder" on the whaling ship in the form of cooper Matthew Macy, a man whom she loathes. Soon Phoebe discovers that life at sea is no easier than life on land. Lonely, seasick, and disillusioned, she turns the pages of Great Mary's journal and finds herself drawn into the life of this noble woman. To Phoebe's shock, her great-grandmother has left a secret behind that carries repercussions for everyone aboard the ship, especially her husband the captain and her shadow the cooper. This story within a story catapults Phoebe into seeing her life in an entirely new way--just in time. In this brand-new series, bestselling author Suzanne Woods Fisher brings her signature twists and turns to bear on a fascinating new faith community: the Quakers of colonial-era Nantucket Island.

In 1702 Nantucket Island was swept by a spiritual tidal wave called Quakerism. In the following century and a half, Nantucket's Religious Society of Friends created not only one of the world's most successful Quaker communities but also a whaling empire that was the envy of the world.

Could slaves become Christian? If so, did their conversion lead to freedom? If not, then how could perpetual enslavement be justified? In Christian Slavery, Katharine Gerbner contends that religion was fundamental to the development of both slavery and race in the Protestant Atlantic world. Slave owners in the Caribbean and elsewhere established governments and legal codes based on an ideology of "Protestant Supremacy," which excluded the majority of enslaved men and women from Christian communities. For slaveholders, Christianity was a sign of freedom, and most believed that slaves should not be eligible for conversion. When Protestant missionaries arrived in the plantation colonies intending to convert enslaved Africans to Christianity in the 1670s, they were appalled that most slave owners rejected the prospect of slave conversion. Slaveholders regularly attacked missionaries, both verbally and physically, and blamed the evangelizing newcomers for slave rebellions. In response, Quaker, Anglican, and Moravian missionaries articulated a vision of "Christian Slavery," arguing that Christianity would make slaves hardworking and loyal. Over time, missionaries increasingly used the language of race to support their arguments for slave conversion. Enslaved Christians, meanwhile, developed an alternate vision of Protestantism that linked religious conversion to literacy and freedom. Christian Slavery shows how the contentions between slave owners, enslaved people, and missionaries transformed the practice of Protestantism and the language of race in the early modern Atlantic world.