By Joy R. Bostic
African-American lady Mysticism: 19th Century spiritual Activism is a crucial book-length therapy of African-American woman mysticism. the first topics 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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Extra info for African American Female Mysticism: Nineteenth-Century Religious Activism
And mediates our engagement with others, with the world, with the Other. . the body is no mere object— already-out-there-now —with which we are confronted: always the body is with us, inseparable from us, is us. 88 Thus, in African American female mystical encounters union and incarnation merge. Incarnation is not merely symbolic or even historical in the sense that incarnational events are not limited to the life of Jesus in first-century Palestine. Rather the Spirit or spirits show up within contemporary black women’s bodies and communities.
Grounded in the concepts of union and incarnation Houchins argues that black women’s spiritual autobiographies serve as incarnational discourses of divine communion. In other words, at the core of both mystical traditions is the belief in the profound union of God with humanity, which is a reflection of that essential, central Christian teaching of the incarnation—the symbolic (and maybe historical) enfleshment of God in the person of Christ. . ”77 While Houchins identifies the incarnational qualities of African American women’s mysticism almost exclusively with the Christian incarnation, other scholars have argued that incarnational theologies and worldviews resonate with religious practitioners across African diaspora cultures and religious ethnicities.
Incarnation is not merely symbolic or even historical in the sense that incarnational events are not limited to the life of Jesus in first-century Palestine. Rather the Spirit or spirits show up within contemporary black women’s bodies and communities. Within these mystical spaces black women and 26 African American Female Mysticism their bodies serve as mediators. This notion that black women’s bodies could mediate divinity challenges institutional forms of symbolic violence and subverts the power structures of patriarchy and Anglo-Christian hegemony.