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• W328526923 abstract "In his essay, Reading Transcendental Texts Religiously, Kevin Van Anglen divides students of (and of Transcendentalism in general) into two currents or camps. At Van Anglen's left hand are those who give a largely secular account of Emerson's thought, casting him as a freethinker who, in moving away from orthodox religion, served as a forerunner of later, explicitly nonreligious, intellectual developments such as postmodernism (152). These critics, Van Anglen alleges, lack sensitivity to dimensions of Transcendentalism; indeed, they rob Transcendentalist poetry and prose of their complexity (166). At Van Anglen's right hand are those critics who avoid imposing secularization model upon American cultural history (166). These critics confess an who retained an abiding interest in religious questions, whose antinomianism was not a rejection of religious tradition, but rather a kind of puritan[ism] (163). According to this interpretation, was not a primarily secular thinker (though he may have had secular tendencies), but was on many counts, at least, ultimate Protestant. While I have reservations about what I suspect is ideology motivating this separation of sheep from goats (I will discuss those reservations later), it is not hard to see trends Van Anglen describes. It is true that some critics represent Emerson's thought as a rupture with Christianity, while others prefer to see two as continuous. Historians in first vein tend to recount Emerson's withdrawal from ministry as a crisis of faith. Historians in second vein maintain that he exchanged pulpit lectern merely in order to reach a broader--i.e., non-denominational--audience. Where some readings set alongside Coleridge, Hume, Kant, or Goethe, other criticism reads him in light of Anne Hutchinson, Jonathan Edwards, or William Ellery Channing. John Michael speaks critics at Van Anglen's left hand when he calls a preacher for secular religion of self-reliance (xi); Donald Gelpi speaks those at right hand when he asserts that even the post-Transcendentalist still proclaimed Unitarian Christ (83). Why are critics able to produce such divergent readings of Emerson? And where does actually stand in relation to his Protestant heritage? There are, I think, two reasons these questions have proven difficult to answer. First, as David Smith has illustrated, has been appropriated over years by various camps eager to remake him in their own image, with result that a search historical Emerson becomes a walk through an ideological minefield, something akin to search historical Jesus. Second, ways in which critics are accustomed to reading do not equip them to identify what I consider primary impulse in Emerson's thought, because that impulse does not inform texts is usually read against: other Transcendentalists, Romantics, German philosophers, Puritans, Unitarians, contemporary postmoderns, etc. While there are important connections between and these other groups, is ultimately engaged in a very different project; but to see that, we need to read him against right texts. Focusing on Divinity School Address, I argue that engages in a mode of religious discourse called restorationism. As a form of radical restorationism, Emerson's thought is best conceived of neither as breaking with Christianity, nor as continuous with it. Rather, Emerson's thought erupts out of Christianity, in a direction very different from that of mainstream. Radical restorationism is usually associated with fringe religious movements; Mormonism is most well-known American example and provides texts against which I will be reading Address. I am arguing, therefore, that has same kind of relationship to Christianity that Mormonism has--indeed, that Emerson's thought represents a Transcendentalist take on same basic tenets on which Mormonism is founded. …" @default.
• W328526923 created "2016-06-24" @default.
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• W328526923 date "2000-09-01" @default.
• W328526923 modified "2023-09-24" @default.
• W328526923 title "A Religion by Revelation: Emerson as Radical Restorationist" @default.
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