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Charlotte Brontë's Spiritual Vision

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Charlotte Brontë's Spiritual Vision University of Windsor Scholarship at UWindsor Electronic Theses and Dissertations Theses, Dissertations, and Major Papers 2019 Charlotte Brontë's Spiritual Vision Andrew James Weiler University of Windsor Follow this and additional works at: https://scholar.uwindsor.ca/etd Recommended Citation Weiler, Andrew James, "Charlotte Brontë's Spiritual Vision" (2019). Electronic Theses and Dissertations. 7744. https://scholar.uwindsor.ca/etd/7744 This online database contains the full-text of PhD dissertations and Masters’ theses of University of Windsor students from 1954 forward. These documents are made available for personal study and research purposes only, in accordance with the Canadian Copyright Act and the Creative Commons license—CC BY-NC-ND (Attribution, Non-Commercial, No Derivative Works). Under this license, works must always be attributed to the copyright holder (original author), cannot be used for any commercial purposes, and may not be altered. Any other use would require the permission of the copyright holder. Students may inquire about withdrawing their dissertation and/or thesis from this database. For additional inquiries, please contact the repository administrator via email ([email protected]) or by telephone at 519-253-3000ext. 3208. Charlotte Brontë’s Spiritual Vision By Andrew James Weiler A Thesis Submitted to the Faculty of Graduate Studies through the Department of English Language, Literature, and Creative Writing in Partial Fulfillment of the Requirements for the Degree of Master of Arts at the University of Windsor Windsor, Ontario, Canada 2019 © 2019 Andrew James Weiler Charlotte Brontë’s Spiritual Vision By Andrew James Weiler APPROVED BY: _____________________________________________ C. Burr Department of History _____________________________________________ K. Quinsey Department of English Language, Literature, and Creative Writing ____________________________________________ S. Pender Department of English Language, Literature, and Creative Writing April 23, 2019 DECLARATION OF ORIGINALITY I hereby certify that I am the sole author of this thesis and that no part of this thesis has been published or submitted for publication. I certify that, to the best of my knowledge, my thesis does not infringe upon anyone’s copyright nor violate any property rights and that any ideas, techniques, quotations, or any other material from the work of other people included in my thesis, published or otherwise, are fully acknowledged in accordance with the standard referencing practices. Furthermore, to the extent that I have included copyrighted material that surpasses the bounds of fair dealing with the meaning of the Canadian Copyright Act, I certify that I have obtained a written permission from the copyright owner(s) to include such material(s) in my thesis and have included copies of such copyright clearances to my appendix. I declare that this is a true copy of my thesis, including any final revisions, as approved by my thesis committee and the Graduate Studies office, and that this thesis has not been submitted for a higher degree to any other University or Institution. iii ABSTRACT In this thesis, I explore the Victorian poet and novelist Charlotte Brontë’s remarkable understanding of scripture and powers of analysis. As a daughter of the notable reverend Patrick Brontë, Brontë’s dissenting feminist views of the Bible are particularly significant. Although Brontë demonstrated a lifelong belief in God, and in the individual’s right to develop and maintain a direct relationship to God, personal tragedies in her life shaped the ways in which she interpreted scripture and informed her ideas regarding the spiritual realm. As the number of personal tragedies increase, Brontë’s spiritual vision, which migrates from one novel to the next, becomes less tethered to a specific denominational view but more individualistic, bold and inclusive of other religions and belief systems. By examining her spiritual vision at different stages in her life – encapsulated within each novel – I hope to illuminate how her faith fluctuated. This study will examine the effects of personal loss and physical disconnection from her mother (Maria Branwell) on a quintessentially dissenting feminist lay theologian, suggesting her overall message to Christian women, and later, women of all religious backgrounds and beliefs, of the dangers inherent in allowing men to mediate their relationship, knowledge and understanding of the divine. iv DEDICATION To my mother, sister, and grandmother for their unwavering support. Without you, this would not have been possible. Thank you. v ACKNOWLEDGEMENTS I would like to extend a heartfelt thank you to my family for enduring unanswered calls and cancelled plans as I completed this project. I wish to thank my readers, Dr. Katherine Quinsey and Dr. Christina Burr, for their commitment and thoughtful insights. Thank you to the University of Windsor’s English department and Leddy Library, for their mentorship, guidance, and support. To the wonderful professors and staff who offered me advice and encouragement at any stage of this project, including Dr. Douglass-Chin, Dr. Dale Jacobs, Dr. Adam Pole, Dr. Nicole Markotić, Dr. Susan Holbrook, Dr. Louis Cabris, and Judy Janzen. Special thanks to Sue Lindsay for her kindness and interest in my project. Finally, my sincerest thanks to my supervisor, Dr. Pender, whose expertise and constructive feedback in this project was invaluable. Thank you for your generosity, responsiveness, patience, and kindness. I could not have done this without you. vi TABLE OF CONTENTS DECLARATION OF ORIGINALITY …………………………………………………………. iii ABSTRACT …….……………………………………………………….……………................ iv DEDICATION ……………………………………………………………………………........... v ACKNOWLDGEMENTS …………………………………………………………………….... vi CHAPTER 1 – Introduction: Beyond Haworth …………………………………………………. 1 CHAPTER 2 – Jane Eyre: An Orphan’s Dissent ………………………………………………. 21 CHAPTER 3 – Shirley and the Spiritual Exiles of Victorian Britain ..………………………..... 59 CHAPTER 4 – Villette: Spiritual Vision as Historical Allowance …..………………………… 101 WORKS CITED……………………………………………………….………………………. 131 VITA AUCTORIS..…………………………………………………………………………… 142 vii CHAPTER 1 Beyond Haworth “You also, like living stones, are being built into a spiritual house to be a holy priesthood” - 1 Peter 2:5 Charlotte Brontë’s ‘spiritual vision’ has garnered increasing attention since the 1960s. Unlike the terms “spiritual belief,” “religious affiliation,” or “philosophical views,” the phrase ‘spiritual vision’ incorporates all the above. At present, there are two schools of thought regarding Brontë’s ‘spiritual vision’. The first school views her fiction as a rejection of Christianity and a move toward a pagan female religion; the second reads her ‘spiritual vision’ as an expression of orthodox Anglican piety. When considering the sources of her inspiration, many critics begin the search by examining her formative years at Haworth. Lucasta Miller argues that this inclination stems from Elizabeth Gaskell’s biography of Brontë, as it portrays the Brontë sisters as isolated women surrounded by a limited number of books and magazines as their only access to the outside world (Miller 47). In reality, the physical space Haworth occupied was not isolated but situated within a short walk to other homes, businesses, and pubs. Despite the historical inaccuracy, Gaskell’s The Life of Charlotte Brontë (1857) has created the perception that the Brontë sisters were isolated and eccentric literary prodigies. However, if we consider a wider historical and cultural context, Brontë is but one dissenter amongst many whose ‘spiritual vision’ participates in a centuries old pan-European tradition of dissent. Contemporaries of Brontë, like the famous poet Matthew Arnold, tended to view her writing as nothing more than “rebellion and rage” or “anti-Christian.” the latter sentiment still evident in more recent scholarship. In “The Brontës and Religion” (2002), John Maynard makes several important claims directly relevant to this thesis. First, under their father’s influence the 1 Brontë children saw “religion as a living force within the individual, as a set of living connections between individuals, rather than as an institution or set of beliefs” (Maynard 196). Second, Maynard acknowledges Charlotte’s and Anne’s status as “churchwomen” but insists that they “seem to have staked their own positions as primarily secular ones…bringing spiritual and moral issues into the secular discussion in literature” (196). Third, Maynard claims that the Brontë sisters directed their energies toward subversive ends, that is, “into alternative religious energies moving towards pagan, female, or pagan and female new religion,” (196). In “The Turn To Secularism” (2011), Micael Clarke admits that Brontë would not have considered herself to be secular but argues that her works “evinced an open-minded stance toward religious questions that anticipates the revolution in moral and spiritual horizons that characterize contemporary life” (986). In other words, the shift she predicted was an universal secular spiritual vision. In “Creation Theology in the Novels of Charlotte Brontë” (2011), Simon Marsden acknowledges the importance of the Bible in shaping the subject and narrative of Brontë’s fiction. He points to the influential work Natural Theology (1802), in which William Paley argues that ‘nature’ is evidence of ‘intelligent design’ and that, through the scientific study of the natural world, one can know
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