By John Corrigan
The "Businessmen's Revival" used to be a non secular revival that spread out within the wake of the 1857 marketplace crash between white, middle-class Protestants. Delving into the spiritual historical past of Boston within the 1850s, John Corrigan provides an resourceful and wide-ranging interpretive research of the revival's value. He makes use of it as a focus for addressing a astounding variety of phenomena in American tradition: the ecclesiastical and enterprise historical past of Boston; gender roles and kinfolk existence; the heritage of the theater and public spectacle; schooling; boyculture; and, specifically, rules approximately emotion in the course of this era. This vividly written narrative recovers the emotional stories of people from a big selection of little-used assets together with diaries, correspondence, public files, and different fabrics. From those assets, Corrigan discovers that for those Protestants, the expression of emotion was once an issue of transactions. They observed emotion as a commodity, and conceptualized family among humans, and among members and God, as transactions of emotion ruled through agreement. faith turned a enterprise relation with God, with prayer as its criminal gentle. coming into this dating, they have been undertaking the "business of the heart." This leading edge learn indicates that the revival--with its commodification of emotional experience--became an party for white Protestants to underscore transformations among themselves and others. The exhibit of emotion was once a major indicator of club within the Protestant majority, up to language, epidermis colour, or gown sort. As Corrigan unravels the importance of those culturally built criteria for emotional lifestyles, his ebook makes an immense contribution to fresh efforts to discover the hyperlinks among faith and emotion, and is a crucial new bankruptcy within the background of faith.
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Additional resources for Business of the Heart: Religion and Emotion in the Nineteenth Century
It is said a social religious interest is made dependent on ‘machinery,’ is ‘manufactured,’” Huntington began. ” Surveying the nature of the revival across the nation, Huntington then wondered who might have put into gear the machinery about which critics were complaining, and what those persons had to gain from so doing: “It does seem strange that a wide-spread spirit of religious inquiry and resolve, appearing simultaneously in all parts of a vast country, not suggested by a priesthood, but often encountering clerical opposition, proceeding almost wholly by unpremeditated operation, having simple and unlettered prayers for its chief utterance .
20 The founding of a noon prayer meeting at Old South in March 1858 to accommodate businessmen took place against overlapping backgrounds. The ﬁrst of these was the tradition of noon prayer. It was not invented by Lanphier in New York. Noon prayer had deep roots in Roman Catholic tradition, and it was familiar to Bostonians through a devotional manual published in Boston in 1842 which not only advocated noon prayer but speciﬁed “Intercessory Prayer at Noon,” that is, petitionary prayer for friends and neighbors, the destitute and afﬂicted, backsliders, the nation, and so 01B-C1906 9/12/2001 11:43 AM Page 26 26 / Business of the Heart forth.
Women also remained in some churches for one half-hour after the general morning prayer meeting, and at Park Street for one half-hour following the adjournment of the afternoon meeting at four o’clock. An 1859 study of the revival recognized the exclusively “female prayer-meeting” as a “new feature” of religious life in Boston. Female leadership of prayer meetings, however, was not unusual. Arthur Nichols attended Mrs. Ricker’s prayer meetings in 1852, and a woman from east Boston organized a meeting in 1855.