Disorderly Women

Juster, Susan

doi:10.7591/9781501731389

Cited by 4 publications

(2 citation statements)

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“…51 Narratives by European creole and immigrant women are similarly recursive, if usually more assured, describing spiritual development as embodied battles with Satan and theo-erotic unions with Christ. 52 The lay preacher Susanna Anthony's narrative, published by Edwards's protégé Samuel Hopkins, vividly described her resistance to Satan's temptations to suicide: she "twisted every joint, and strained every nerve; biting my flesh; gnashing my teeth; throwing myself on the floor," and wrung her hand until it was numb. Her hand, a vivid symbol of many lay converts' mediated access to writing, was healed after her experience of God's grace, which "often filled [her] soul with a holy boldness, and [her] mouth with arguments."…”

Section: Letters Tears and Being "Swallowed Up In Christ"mentioning

confidence: 98%

“…Her hand, a vivid symbol of many lay converts' mediated access to writing, was healed after her experience of God's grace, which "often filled [her] soul with a holy boldness, and [her] mouth with arguments." 53 The theo-erotic language of "female" piety may also entail other cultural traditions such as West African spirit possession: in a narrative dictated to "a young lady," James Gronniosaw, a former slave in New York, "saw (or thought I saw) light inexpressible dart down from heaven upon me, and shone around me for the space of a minute. I continued on my knees, and joy unspeakable took possession of my soul."…”

Section: Letters Tears and Being "Swallowed Up In Christ"mentioning

confidence: 98%

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Jonathan Edwards, Affective Conversion, and the Problem of Masochism

Miller¹

2012

GLQ: A Journal of Lesbian and Gay Studies

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This essay uses the work of Jonathan Edwards to trace intellectual, historical, and theoretical connections between eighteenth-century religious conversion in England and New England and later accounts of masochism's Enlightenment philosophical basis. Expanding feminist readings of revival abjection to include racial abjection, I focus on Edwards's account of religious sentiment in a “Personal Narrative” (ca. 1739), A Faithful Narrative of the Surprizing Works of God (1736–37), and Some Thoughts Concerning the Present Revival of Religion in New England (1742). Situating these texts in their philosophical and political contexts, I then use A Treatise Concerning Religious Affections (1746) to show how Edwards's evolving response to revivalist disruptions of hierarchy led him to describe a sentimental structure of desire similar to masochism as a defense against a modern subjectivity that would allow for masochism.

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Section: Letters Tears and Being "Swallowed Up In Christ"mentioning

confidence: 98%

Section: Letters Tears and Being "Swallowed Up In Christ"mentioning

confidence: 98%

Jonathan Edwards, Affective Conversion, and the Problem of Masochism

Miller¹

2012

GLQ: A Journal of Lesbian and Gay Studies

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Religion and the Politics of the Women's Movement in Nineteenth‐Century America

deVries¹

2016

The Wiley Blackwell Companion to Religion and Politics in the U.S.

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REFASHIONING PURITAN NEW ENGLAND: THE CHURCH OF ENGLAND IN BRITISH NORTH AMERICA,c. 1680–c. 1770

Gregory¹

2010

Trans. R. Hist. Soc.

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The position of the Church of England in colonial New England has usually been seen through the lens of the ‘bishop controversy’ of the 1760s and early 1770s, where Congregational fears of the introduction of a Laudian style bishop to British North America have been viewed as one of the key factors leading to the American Revolution. By contrast, this paper explores some of the successes enjoyed by the Church of England in New England, particularly in the period from the 1730s to the early 1760s, and examines some of the reasons for the Church's growth in these years. It argues that in some respects the Church in New England was in fact becoming rather more popular, more indigenous and more integrated into New England life than both eighteenth-century Congregationalists or modern historians have wanted to believe, and that the Church was making headway both in the Puritan heartlands, and in the newer centres of population growth. Up until the early 1760s, the progress of the Church of England in New England was beginning to look like a success story rather than one with in-built failure.

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Disorderly Women

Cited by 4 publications

References 0 publications

Jonathan Edwards, Affective Conversion, and the Problem of Masochism

Jonathan Edwards, Affective Conversion, and the Problem of Masochism

Religion and the Politics of the Women's Movement in Nineteenth‐Century America

REFASHIONING PURITAN NEW ENGLAND: THE CHURCH OF ENGLAND IN BRITISH NORTH AMERICA,c. 1680–c. 1770

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