African American Female Mysticism: Nineteenth-Century by Joy R. Bostic

By Joy R. Bostic

African-American woman Mysticism: 19th Century spiritual Activism is a vital book-length remedy of African-American girl mysticism. the first matters of this booklet are 3 icons of black girl spirituality and non secular activism - Jarena Lee, Sojourner fact, and Rebecca Cox Jackson.

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8 Jantzen illuminates how crucial who counts as a mystic is when it comes to the reproduction of power within Christian institutions as she documents the shifts in the relationship between religious authority and mystical claims when women became more prominent in mystical culture. While initially the mystical knowledge and experiences of male clerics were afforded ecclesial notice and authority, Jantzen writes that these notions of public authority shifted when more women began reporting and writing about mystical experiences.

The body is a burden, an impediment to self-realization, true knowledge, and immortality. By acquiring certain virtues in its quest to return to the divine dimension, the soul is purified from the damaging effects of its association with the body. ” Theoria or contemplation is an intellectual process that activates the soul’s inherent divinity. Knowledge in this instance is not merely knowledge about the Absolute or the Good. Episteme here indicates a profound identity with, and participation in, the so-called Object of that knowledge.

The “cult of true womanhood” came to encapsulate middle-class notions of femininity in which women’s spheres of activity and moral influence would be limited to the private sphere. Women were deemed too weak to contend with the evils lurking in public spaces. They were to remain at home in order to maintain their moral purity. From this vantage point of the private sphere it was argued women could then train their children in ways to live moral lives and reign in the lustful, aggressive natures of their men.

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