This book is a study of English conversion narratives between 1580 and 1660. Focusing on the formal, stylistic properties of these texts, it argues that there is a direct correspondence between the spiritual and rhetorical turn. Furthermore, by focusing on a comparatively early period in the history of the conversion narrative the book charts for the first time writers’ experimentation and engagement with rhetorical theory before the genre’s relative stabilization in the 1650s. A cross confessional study analyzing work by both Protestant and Catholic writers, this book explores conversion’s relationship with reading; the links between conversion, eloquence, translation and trope; the conflation of spiritual movement with literal travel; and the use of the body as a site for spiritual knowledge and proof.
In 1322, a Jewish doctor named Abner entered a synagogue in the Castilian city of Burgos and began to weep in prayer. Falling asleep, he dreamed of a "great man" who urged him to awaken from his slumber. Shortly thereafter, he converted to Christianity and wrote a number of works attacking his old faith. Abner tells the story in fantastic detail in the opening to his Hebrew-language but anti-Jewish polemical treatise, Teacher of Righteousness. In the religiously plural context of the medieval Western Mediterranean, religious conversion played an important role as a marker of social boundaries and individual identity. The writers of medieval religious polemics such as Teacher of Righteousness often began by giving a brief, first-person account of the rejection of their old faith and their embrace of the new. In such accounts, Ryan Szpiech argues, the narrative form plays an important role in dramatizing the transition from infidelity to faith. Szpiech draws on a wide body of sources from Christian, Jewish, and Muslim polemics to investigate the place of narrative in the representation of conversion. Making a firm distinction between stories told about conversion and the experience of religious change, his book is not a history of conversion itself but a comparative study of how and why it was presented in narrative form within the context of religious disputation. He argues that between the twelfth and fifteenth centuries, conversion narratives were needed to represent communal notions of history and authority in allegorical, dramatic terms. After considering the late antique paradigms on which medieval Christian conversion narratives were based, Szpiech juxtaposes Christian stories with contemporary accounts of conversion to Islam and Judaism. He emphasizes that polemical conflict between Abrahamic religions in the medieval Mediterranean centered on competing visions of history and salvation. By seeing conversion not as an individual experience but as a public narrative, Conversion and Narrative provides a new, interdisciplinary perspective on medieval writing about religious disputes.
Because Victorian authors rarely discuss conversion experiences separately from the modes in which they are narrated, Emily Walker Heady argues that the conversion narrative became, in effect, a form of literary criticism. Literary conventions, in turn, served the reciprocal function as a means of discussing the nature of what Heady calls the 'heart-change.' Heady reads canonical authors such as John Henry Newman, Charles Dickens, Charlotte Brontë, George Eliot, and Oscar Wilde through a dual lens of literary history and post-liberal theology. As Heady shows, these authors question the ability of realism to contain the emotionally freighted and often jarring plot lines that characterize conversion. In so doing, they explore the limits of narrative form while also shedding light on the ways in which conversion narratives address and often disrupt the reading communities in which they occur.
In the seventeenth and eighteenth centuries, thousands of ordinary women and men experienced evangelical conversion and turned to a certain form of spiritual autobiography to make sense of their lives. This book traces the rise and progress of conversion narrative as a unique form of spiritual autobiography in early modern England. After outlining the emergence of the genre in the seventeenth century and the revival of the form in the journals of the leaders of the Evangelical Revival, the central chapters of the book examine extensive archival sources to show the subtly different forms of narrative identity that appeared among Wesleyan Methodists, Moravians, Anglicans, Baptists, and others. Attentive to the unique voices of pastors and laypeople, women and men, Western and non-Western peoples, the book establishes the cultural conditions under which the genre proliferated.
August Hermann Francke described his conversion to Pietism in gripping terms that included intense spiritual struggle, weeping, falling to his knees, and a decisive moment in which his doubt suddenly disappeared and he was “overwhelmed as with a stream of joy.” His account came to exemplify Pietist conversion in the historical imagination around Pietism and religious awakening. Jonathan Strom’s new interpretation challenges the paradigmatic nature of Francke’s narrative and seeks to uncover the more varied, complex, and problematic character that conversion experiences posed for Pietists in the seventeenth and eighteenth centuries. Grounded in archival research, German Pietism and the Problem of Conversion traces the way that accounts of conversion developed and were disseminated among Pietists. Strom examines members’ relationship to the pious stories of the “last hours,” the growth of conversion narratives in popular Pietist periodicals, controversies over the Busskampf model of conversion, the Dargun revival movement, and the popular, if gruesome, genre of execution conversion narratives. Interrogating a wide variety of sources and examining nuance in the language used to define conversion throughout history, Strom explains how these experiences were received and why many Pietists had an uneasy relationship to conversions and the practice of narrating them. A learned, insightful work by one of the world’s leading scholars of Pietism, this volume sheds new light on Pietist conversion and the development of piety and modern evangelical narratives of religious experience.
The Transformative Power of Faith examines how and why some people, particularly those coming out of highly self-destructive, violent, and antisocial backgrounds who appear beyond repair, experience profound personal transformation through conversion to strong faith. Illustrated by stories of converts who came out of serious drug addiction, gangs, and poverty through adherence to a demanding faith, Erin Dufault-Hunter argues for a narrative approach to conversion. This holistic theoretical perspective offers an alternative epistemological stance to reductionistic models sometimes perpetuated among social scientists and religious ethicists alike. In this study, the narrative lens gives vision of the religious “Other” a depth and complexity too often lacking. Such an approach allows a deeper understanding of the dynamics of personal transformation in ways that make sense of psychological and social factors without ignoring so-called “spiritual” ones.
This volume explores conversion experience in the ancient Mediterranean with attention to early Judaism, early Christianity, and philosophy in the Roman empire from an interdisciplinary perspective.
A chilling mystery based on true events, from New York Times bestselling author Katherine Howe. It’s senior year, and St. Joan’s Academy is a pressure cooker. Grades, college applications, boys’ texts: Through it all, Colleen Rowley and her friends keep it together. Until the school’s queen bee suddenly falls into uncontrollable tics in the middle of class. The mystery illness spreads to the school's popular clique, then more students and symptoms follow: seizures, hair loss, violent coughing fits. St. Joan’s buzzes with rumor; rumor erupts into full-blown panic. Everyone scrambles to find something, or someone, to blame. Pollution? Stress? Are the girls faking? Only Colleen—who’s been reading The Crucible for extra credit—comes to realize what nobody else has: Danvers was once Salem Village, where another group of girls suffered from a similarly bizarre epidemic three centuries ago . . . Inspired by true events—from seventeenth-century colonial life to the halls of a modern-day high school—Conversion casts a spell. "[Howe] has a gift for capturing the teenage mindset that nears the level of John Green."—USA Today "...this creepy, gripping novel is intimately real and layered, shedding light on the challenges teenage girls have faced throughout history."—The New York Times "A chilling guessing game . . . that will leave readers thinking about the power (and powerlessness) of young women in the past and present alike."—Publishers Weekly, Starred Review
