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“Sorrow Brought Forth Joy”: Feelings of Faith in American Literature

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“Sorrow Brought Forth Joy”: Feelings of Faith in American Literature “Sorrow Brought Forth Joy”: Feelings of Faith in American Literature Rachel Arteaga A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2016 Reading Committee: Kathleen Woodward, Chair Gillian Harkins Brian Reed Program Authorized to Offer Degree: English ©Copyright 2016 Rachel Arteaga University of Washington Abstract “Sorrow Brought Forth Joy”: Feelings of Faith in American Literature Rachel Arteaga Chair of the Supervisory Committee: Professor Kathleen Woodward English Feelings of Faith draws upon religious thought, specifically, Christian theological traditions, in a reconsideration of major debates in contemporary affect theory. The dissertation is a study of American literature across historical periods. Its nine short chapters discuss the captivity narrative of Puritan Mary Rowlandson; Flannery O’Connor’s devotional writing and fiction; the short fiction of Gloria Naylor; slave narratives by Solomon Northup and Harriet Jacobs; James Baldwin’s novel Go Tell It on the Mountain; Herman Melville’s Moby-Dick; Mark Twain’s Huckleberry Finn; and Gilead by Marilynne Robinson. The project claims that while much of contemporary affect theory takes the view that affect and cognition are separate systems, Christian traditions understand them to be deeply interconnected. Chapters on the sociality of the emotions, with a focus on the black church in the United States, suggest that specific emotions have different meanings in a secular framework than they do in a religious one. Finally, while recent work on affect in literary and cultural studies tends to be anticipatory in its as yet unfulfilled claims regarding the transformative potential of affect for ethics, the prescriptive nature of religious doctrine offers clarity in its willingness to regulate conduct. The dissertation as a whole is written in the context of the secularization debates, with reference to what many scholars call the postsecular. for Brandon Table of Contents Introduction: Feelings of Faith 1 Section One Introduction: The Christian Orthodoxy of Feeling 25 1. The Solace of Belief: Restorative Reading in Mary Rowlandson’s Captivity Narrative 31 2. The Anguish of Devotion: Contemplative Writing in Flannery O’Connor’s Prayer Journal 54 3. The Work of Hope: Appeals and Actions in Gloria Naylor’s Short Fiction 75 Section Two Introduction: Affective Communion in the Black Church 95 4. Sorrow: The Slave Narrative and the Memorialization of Black Suffering 101 5. Joy: The Slave Narrative and the Celebration of Black Survival 122 6. Deliverance: James Baldwin and the Consecration of Black Life 141 Section Three Introduction: Calvinist Morals, Ethics, and Emotion in the American Novel 159 7. Prideful Anger: The Inheritance of Sin in Herman Melville’s Moby-Dick 166 8. Brotherly Love: Unconscionable Conduct in Mark Twain’s Huckleberry Finn 185 9. Costly Grace: Immanent Acts and Forgiveness in Marilynne Robinson’s Gilead 201 Afterword: Thinking in Religious Terms 219 Bibliography 222 Arteaga 1 Introduction: Feelings of Faith Out of joy strength came, strength that was fashioned to bear sorrow: sorrow brought forth joy. –James Baldwin, Go Tell It on the Mountain But the true saints are like the fixed stars, which, though they rise and set, and are often clouded, yet are steadfast in their orb, and may truly be said to shine with a constant light. –Jonathan Edwards, Religious Affections I begin my study of American literature with the inaugural text in what many critics regard as the first literary genre to originate in the colonial new world. Mary Rowlandson was a Puritan minister’s wife, the mother of four children, and a survivor of the devastations of war. She was also an influential figure among her contemporaries; according to literary historian Kathryn Derounian, Rowlandson’s autobiographical account of her captivity during King Philip’s War sold in excess of 1,000 copies over four editions in 1682, the first year of its publication, alone (239). Rowlandson’s captivity narrative, even as it willfully misunderstands the indigenous culture against which it is situated, powerfully conveys the deeply held convictions that substantiated Puritan religious life. It also, as is true for so many American literary texts, offers complex representations of the affective dimension of religious belief and practice. For example, Rowlandson recalls that, when she was purchased out of captivity and returned safely to her family, she felt “full of joy, and yet not without sorrow.” These two seemingly contradictory emotions together define her experience of “deliverance” (366). In James Baldwin’s semi-autobiographical 1953 novel, Go Tell It on the Mountain, we find the same terms repeated. The title of my dissertation, “Sorrow Brought Forth Joy”: Feelings of Faith in American Literature, is taken from the novel’s final pages, in which the fourteen-year-old protagonist John Grimes experiences spiritual deliverance in a Harlem Pentecostal storefront church. This conversion scene is one of the most affectively dense Arteaga 2 portrayals of religion in American literature, in no small part because it draws upon a dual meaning of “deliverance,” commonly accepted in black Christian traditions, that accounts at once for collective histories of enslavement and emancipation and individual salvation through faith. From discussions of the slave narrative and the Negro spiritual to the theology of action of Martin Luther King, Jr. to the fiction of Baldwin and Gloria Naylor, the beliefs and practices of the black church are at the heart of my dissertation. In seeking out commonalities in the religious thought of James Baldwin and the eighteenth-century Calvinist theologian Jonathan Edwards, literary critic Joanna Brooks rightly arrives at the concept of the “threshing-floor,” the title of the section of Baldwin’s novel in which John’s conversion takes place, and a fitting metaphor for Edwards’s ceaseless desire to divide the true from the false. For John Grimes, and Baldwin himself in his adolescence, the “threshing-floor” is the literal floor of the church, the site of conversion. For Edwards, Brooks writes, it “marked a sacralizing crucible of judgment and sacrifice, where one must abandon that which does not tend to life and embrace that which does” (434). Those who make this totalizing commitment to Christianity are the “true saints” to which Edwards refers in his description of the men and women who, like the stars in the heavens, are steadfast and ever brightly shining. In her Pulitzer Prize winning 2004 novel Gilead, Marilynne Robinson works within the same Calvinist theological tradition to depict the life of one such true saint, the Congregationalist minister John Ames. In my final chapter, I discuss the defining characteristics of a Christian saint, as outlined by Edwards and exemplified by Ames, who relates the story of his life to his young son in a letter that gives the novel its form. In a moment of direct argumentation that is rare in this novel, Ames writes, “many of the attacks on belief that have had such prestige for the last century or two are in fact meaningless.” He explains that he must insist upon this point, even Arteaga 3 if only briefly, because everything else in the letter, as well as every sermon he has written and preached, “loses almost all its meaning and its right to attention if this is not established” (144). Like Gilead, this dissertation is written within the tension between the religious and the secular. * Recent years have seen a rapid shift in western thought on a fundamental point: the relationship between the religious and the secular. The thesis that has underwritten intellectual life since the Enlightenment holds that religious belief and practice will inevitably decline and end in an increasingly secularized modernity. But this expectation has gone unfulfilled, calling into question the validity of the secularization thesis. A discourse has emerged to accommodate this and related matters. Scholars date this discussion, often referred to as “the secularization debates,” to various historical events. Cultural critics Janet Jakobsen and Ann Pellegrini, for example, argue in their 2008 book Secularisms that it was the Iranian revolution in 1979 that first forced a large scale reexamination of the secularization thesis, because, in short, it could not account for the establishment of a new theocracy in modernity. And the events in Iran could not be dismissed as an isolated incident. “As time passed,” they write, “it became clear that the Iranian revolution represented one of a number of powerful contemporary social movements in many parts of the world that were organized in the name of religion” (10).1 The secularization debates did emerge, in part, from a dawning realization among the intellectual class that religion had unexpectedly persisted, and continues to persist, as a significant human motivation globally. But most accounts trace the debates more sharply to the terror attacks of 11 September, 2001. In that sudden morning, the explanatory power of the secularization thesis was irreparably diminished. Almost immediately, leading thinkers such as Jürgen Habermas began to argue that the attacks signified that the contemporary moment could Arteaga 4 only be understood as “postsecular.” And it was in the years after 9/11 that the most groundbreaking scholarship in this area appeared. Anthropologist Talal Asad’s Formations of the Secular: Christianity, Islam, Modernity (2003) and philosopher Charles Taylor’s A Secular Age (2007) are widely considered the threshold texts for the topic. By 2014, literary critics Peter Coviello and Jared Hickman could calmly announce: “the secularization thesis is dead” (645). On the basis of these debates, many now view the religious and the secular as coeval frameworks of understanding. A representative excerpt from Taylor, in a 2006 article titled “Religious Mobilizations,” reads: “what we call secularization is a process that deeply destabilized and marginalized earlier forms of religion; but, partly as a consequence of this, new forms have arisen.
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