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"Christian literature, American -- History and criticism"
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American Lazarus : religion and the rise of African-American and native American literatures
The 1780s and 1790s were a critical era for communities of color in the new United States of America.Even Thomas Jefferson observed that in the aftermath of the American Revolution, \"the spirit of the master is abating, that of the slave rising from the dust.\" This book explores the means by which the very first Black and Indian authors rose up.
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Faithful Passages
Roman Catholic writers in colonial America played only a minority role in debates about religion, politics, morality, national identity, and literary culture. However, the commercial print revolution of the nineteenth century, combined with the arrival of many European Catholic immigrants, provided a vibrant evangelical nexus in which Roman Catholic print discourse would thrive among a tightly knit circle of American writers and readers. James Emmett Ryan’s pathbreaking study follows the careers of important nineteenth-century religionists including Orestes Brownson, Isaac Hecker, Anna Hanson Dorsey, and Cardinal James Gibbons, tracing the distinctive literature that they created during the years that non-Catholic writers like Herman Melville and Emily Dickinson were producing iconic works of American literature.
Faithful Passages also reveals new dimensions in American religious literary culture by moving beyond the antebellum period to consider how the first important cohort of Catholic writers shaped their message for subsequent generations of readers in the late nineteenth and early twentieth centuries. Perhaps most strikingly, Ryan shows that by the early twentieth century, Roman Catholic themes and traditions in American literature would be advanced in complex ways by mainstream, non-Catholic modernist writers like Kate Chopin and Willa Cather. Catholic literary culture in the United States took shape in a myriad of ways and at the hands of diverse participants. The process by which Roman Catholic ideas, themes, and moralities were shared and adapted by writers with highly differentiated beliefs, Ryan contends, illuminates a surprising fluidity of religious commitment and expression in early U.S. literary culture.
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The Devil’s Mousetrap
The Devil’s Mousetrap approaches the thought of three colonial New England divines--Increase Mather, Jonathan Edwards, and Edward Taylor--from the perspective of literary theory. Author Linda Munk focuses on the background of these men’s ideas and on the sources from which they drew, both directly and indirectly, in framing their theology. She notes that the language used in the pulpit by Mather, Edwards, and Taylor is full of allusions to the Bible and Apocrypha, to Puritan treatises, and to post-biblical exegesis, Jewish and Christian. Munk proceeds to elucidate many allusions that have, for the most part, proved to be unclear to contemporary readers, in order to provide essential insights into the construction of Puritan theology.
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Made Flesh
During the Reformation, the mystery of the Eucharist was the subject of contentious debate and a nexus of concerns over how the material might embody the sublime and how the absent might be made present. For Kimberly Johnson, the question of how exactly Christ can be present in bread and wine is fundamentally an issue of representation, and one that bears directly upon the mechanics of poetry. InMade Flesh, she explores the sacramental conjunction of text with materiality and word with flesh through the peculiar poetic strategies of the seventeenth-century English lyric.Made Fleshexamines the ways in which the works of John Donne, George Herbert, Richard Crashaw, Edward Taylor, and other devotional poets explicitly engaged in issues of signification, sacrament, worship, and the ontological value of the material world. Johnson reads the turn toward interpretively obstructive and difficult forms in the seventeenth-century English lyric as a strategy to accomplish what the Eucharist itself cannot: the transubstantiation of absence into perceptual presence by emphasizing the material artifact of the poem. At its core, Johnson demonstrates, the Reformation debate about the Eucharist was an issue of semiotics, a reimagining of the relationship between language and materiality. The self-asserting flourishes of technique that developed in response to sixteenth-century sacramental controversy have far-reaching effects, persisting from the post-Reformation period into literary postmodernity.
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Postmodern belief
How can intense religious beliefs coexist with pluralism in America today? Examining the role of the religious imagination in contemporary religious practice and in some of the best-known works of American literature from the past fifty years, Postmodern Belief shows how belief for its own sake--a belief absent of doctrine--has become an answer to pluralism in a secular age. Amy Hungerford reveals how imaginative literature and religious practices together allow novelists, poets, and critics to express the formal elements of language in transcendent terms, conferring upon words a religious value independent of meaning.
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Spiritual Interrogations
The late eighteenth century witnessed an influx of black women to the slave-trading ports of the American Northeast. The formation of an early African American community, bound together by shared experiences and spiritual values, owed much to these women's voices. The significance of their writings would be profound for all African Americans' sense of their own identity as a people.
Katherine Clay Bassard's book is the first detailed account of pre-Emancipation writings from the period of 1760 to 1863, in light of a developing African American religious culture and emerging free black communities. Her study--which examines the relationship among race, culture, and community--focuses on four women: the poet Phillis Wheatley and poet and essayist Ann Plato, both Congregationalists; and the itinerant preacher Jarena Lee, and Shaker eldress Rebecca Cox Jackson, who, with Lee, had connections with African Methodism.
Together, these women drew on what Bassard calls a \"spirituals matrix,\" which transformed existing literary genres to accommodate the spiritual music and sacred rituals tied to the African diaspora. Bassard's important illumination of these writers resurrects their path-breaking work. They were cocreators, with all black women who followed, of African American intellectual life.
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Happily Ever After
\"Find your one true love and live happily ever after.\" The trials of love and desire provide perennial story material, from the BiblicalSong of Songsto Disney's princesses, but perhaps most provocatively in the romance novel, a genre known for tales of fantasy and desire, sex and pleasure. Hailed on the one hand for its women-centered stories that can be sexually liberating, and criticized on the other for its emphasis on male/female coupling and mythical happy endings, romance fiction is a multi-million dollar publishing phenomenon, creating national and international societies of enthusiasts, practitioners, and scholars. Catherine M. Roach, alongside her romance-writer alter-ego, Catherine LaRoche, guides the reader deep into Romancelandia where the smart and the witty combine with the sexy and seductive to explore why this genre has such a grip on readers and what we can learn from the romance novel about the nature of happiness, love, sex, and desire in American popular culture.
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If God Meant to Interfere
The rise of the Christian Right took many writers and literary critics by surprise, trained as we were to think that religions waned as societies became modern. InIf God Meant to Interfere, Christopher Douglas shows that American writers struggled to understand and respond to this new social and political force. Religiously inflected literature since the 1970s must be understood in the context of this unforeseen resurgence of conservative Christianity, he argues, a resurgence that realigned the literary and cultural fields.
Among the writers Douglas considers are Marilynne Robinson, Barbara Kingsolver, Cormac McCarthy, Thomas Pynchon, Ishmael Reed, N. Scott Momaday, Gloria Anzaldúa, Philip Roth, Carl Sagan, and Dan Brown. Their fictions engaged a wide range of topics: religious conspiracies, faith and wonder, slavery and imperialism, evolution and extraterrestrial contact, alternate histories and ancestral spiritualities. But this is only part of the story. Liberal-leaning literary writers responding to the resurgence were sometimes confused by the Christian Right's strange entanglement with the contemporary paradigms of multiculturalism and postmodernism -leading to complex emergent phenomena that Douglas terms \"Christian multiculturalism\" and \"Christian postmodernism.\" Ultimately,If God Meant to Interfereshows the value of listening to our literature for its sometimes subterranean attention to the religious and social upheavals going on around it.
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Rapture Culture
Examines the readership of the contemporary best-selling series Left Behind, drawing on a qualitative study of readers. Rapture Culture asks what role an anti-worldly theory like dispensationalism plays in contemporary evangelicalism when evangelicals have gained increasing social and political power. The book argues that apocalyptic stories are a form of social relationship. They shape identity not only through agreement and a sense of belonging, but also through disagreement and dissent. The most urgent message of the rapture for readers of Left Behind is that the end of time could come soon, and therefore a decision about personal salvation is necessary. While it is true that the Left Behind series plays on readers’ fears, the primary fear is not so much a social or political fear as a personal one—a fear that the reader himself or herself might be left behind. The primary purpose of the Left Behind series is to promote evangelism. Readers feel convicted by the books of the need to tell their loved ones about Christ and to seek the conversion of others. In addition, the story of rapture and tribulation provides a lens through which readers can interpret the chaotic and sometimes disconcerting events of the world. The popularity of the Left Behind series and its diffusion into mainstream culture leads the book to conclude with the suggestion that evangelicalism is wrongly understood as a “subculture” and instead needs to be conceived as a broad and fluid part of dominant popular culture in the United States. Rapture Culture urges its readers to take seriously both the fears and the desires about social life present in the testimonies of Left Behind’s readership and to consider popular fiction reading as a complex and dynamic act of faith in American Protestantism.
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