The Heart Prepared: Grace and Conversion in Puritan Spiritual Life

Wright, Louis B.; Pettit, Norman

doi:10.2307/1866341

The American Historical Review

1967

DOI: 10.2307/1866341

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The Heart Prepared: Grace and Conversion in Puritan Spiritual Life

Louis B. Wright¹,

Norman Pettit²

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Cited by 19 publications

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The Genevan Tradition

Hall

1969

J. Eccles. Hist.

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T hese books 1 are tenuously linked together as relating to the Reformed tradition and, even more tenuously, to the Calvinist tradition. This raises immediately what should be considered to be a major problem, but is usually passed over as though no problem existedwhat is meant by 'Reformed' and by 'Calvinist' ? It is legitimate to apply the word Reformed, as it is done in Europe, to those Churches which hold the Presbyterian form of Church Order, and whose theological developments are linked to the sixteenth-century Confessions of Faith of Calvinist provenance (i.e., either written by Calvin or by men powerfully influenced by him). This is what the word Reformed means to Protestant Frenchmen, Germans, Swiss, Dutchmen, and Scots, as it does, by and large, to most if not all American and other English speaking Presbyterians who derive from those Scottish or European traditions. Nevertheless, Congregationalists are organised as an international body distinct from the World Presbyterian Alliance, and yet they call themselves, or some among them call themselves, Reformed. (I intend no criticism, nor do I dispute their grounds for their doing so). Then, we must ask, does 'Reformed' refer not only to Churches of the Presbyterian Order but also to others who may wish to claim the word on the ground of a common inheritance of sixteenthcentury patterns of Protestant theology other than Lutheran ? (Moreover,' Anglicans claim the Church of England to be Catholic and Reformed, but many of them would wish the word to be spelt with a small and not a capital V). But how far are these patterns a living tradition, for example,

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The Genevan Tradition

Hall

1969

J. Eccles. Hist.

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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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How Freedom Becomes Free: Religious Conversion in Rose Terry Cooke's “Freedom Wheeler's Controversy with Providence”

Holly¹

2008

alr

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The Heart Prepared: Grace and Conversion in Puritan Spiritual Life

Cited by 19 publications

References 0 publications

The Genevan Tradition

The Genevan Tradition

Jonathan Edwards, Affective Conversion, and the Problem of Masochism

How Freedom Becomes Free: Religious Conversion in Rose Terry Cooke's “Freedom Wheeler's Controversy with Providence”

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