Personal Commitments: Beginning, Keeping, Changing. Author's Response

Farley, Margaret A.

doi:10.1017/s0360966900038524

Cited by 3 publications

(7 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…47 Edwards expresses his relaxation of heart in theological terms. We must, we say, 'hold on' lest the bottom drop out of our commitment, lest our very selves fall apart.…”

Section: Parametersmentioning

confidence: 99%

“…Paradoxically, however, there can be a kind of holding on tightly, desperately, against the fear of dissolution -a holding on that is itself despair. 50 David Weddle suggests that the mature Edwards is a model of both discipline and surrender: .…”

Section: Parametersmentioning

confidence: 99%

“…The 'way of fidelity' can take a turn for us in which this becomes an ultimate condition for remaining present. 47 Edwards expresses his relaxation of heart in theological terms. In Personal Narrative, he observes that in his maturity he possessed 'a more full and constant sense of the absolute sovereignty of God, and delight in that sovereignty, and .…”

Section: Parametersmentioning

confidence: 99%

“…we veer dangerously in the direction of resentment, rancor, hypocrisy, and despair. 5 This then is the question which shapes my paper: what theological resources can Edwards offer to those of us who feel faithless because we cannot sustain presence in our performative actions? How might we continue to hold together constancy and fidelity?…”

Section: Introductionmentioning

confidence: 97%

See 3 more Smart Citations

Jonathan Edwards: Advice to Weary Theologians

Ross¹

2006

SJT

View full text Add to dashboard Cite

This essay puts the issue of spiritual fatigue -those times when emotional despondency prohibits our wholehearted participation in worship -in conversation with Jonathan Edwards's public and private writings. Following an outline of the parameters for the discussion, Part I examines Edwards's Treatise Concerning Religious Affections. Although this was a treatise intended to trouble individuals who were overly confident in their religious affections, I suggest that when read through an alternative lens, Edwards's work offers comfort to those who struggle with their inability to 'be present' in worship. Edwards reminds us that religious affections have as much to do with constancy and disciplined habit as with fervour and immediacy of feeling.Part II takes a biographical turn, with particular interest in Edwards's Diary, Resolution, and Personal Narrative. Whereas Religious Affections stressed the necessity of self-discipline in religious practice, the twenty-year trajectory of Edwards's private writings reveals a subtle parallel emphasis: the need for patience and relinquishment in times of discouragement. Using insights from the public and private writings of Edwards, I conclude that times of spiritual fatigue call not only for constancy of practice but also for self-care and relaxation of heart.

show abstract

“…47 Edwards expresses his relaxation of heart in theological terms. We must, we say, 'hold on' lest the bottom drop out of our commitment, lest our very selves fall apart.…”

Section: Parametersmentioning

confidence: 99%

Section: Parametersmentioning

confidence: 99%

Section: Parametersmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 97%

See 2 more Smart Citations

Jonathan Edwards: Advice to Weary Theologians

Ross¹

2006

SJT

View full text Add to dashboard Cite

show abstract

“… Margaret Farley's Personal Commitments: Beginning, Keeping, Changing () develops its theme with great intelligence and wisdom that surpasses any other writings I know. My discussion is grounded in it and depends on it.…”

mentioning

confidence: 99%

Participation: A Religious Worldview

Gustafson¹

2016

Journal of Religious Ethics

View full text Add to dashboard Cite

show abstract

Accounting for Intimate Partner Violence

Corbally

2014

J Interpers Violence

View full text Add to dashboard Cite

Intimate partner violence (IPV) is a serious social issue which affects the medium- and long-term health outcomes of many individuals worldwide. The cost of IPV on the physical and psychological well-being of individuals, in addition to its wider economic costs in responding to abused persons, is significant. Presently, there is a lack of understanding about the nature of female-initiated IPV and how men account for their experiences of it. This study examined male victims' life stories of their IPV experiences from their intimate partners. Using the biographical narrative interpretive method, three cases were analyzed from a social constructionist perspective to examine what narrative strategies men used to account for their experiences of being abused by their female partners. Three dominant narrative strategies were used by respondents: the fatherhood narrative, the good husband narrative, and the abuse narrative. The abuse narrative had a unique narrative form, which reflected respondents' disassociation between their identities as men and also as abused persons. Dominant conflicting discourses of masculinity and intimate partner abuse disadvantaged men in identifying IPV and secondly in responding appropriately. This study found that men prefer to use dominant discursive identities as legitimate means from which to disclose IPV experiences. The findings from this study illustrate that broad questioning by professionals regarding fatherhood may be most helpful in promoting disclosures of IPV if this is suspected.

show abstract

Personal Commitments: Beginning, Keeping, Changing. Author's Response

Cited by 3 publications

References 0 publications

Jonathan Edwards: Advice to Weary Theologians

Jonathan Edwards: Advice to Weary Theologians

Participation: A Religious Worldview

Accounting for Intimate Partner Violence

Contact Info

Product

Resources

About