By Michael Farrell (auth.)
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On the contrary, it is partly my intention to highlight the complicatedness of the theological context in which they were writing. This is my focus in Chapter 3 onwards. First, it is necessary to trace the origins of Wesleyan Methodism by looking at its founder’s early involvement in the Fetter Lane Society, the first Moravian society in England and one that had connections with Blake’s mother. 2 The Moravians Several of Blake’s early biographers averred that his family were Dissenters. ’2 None of these early accounts, however, specifies which particular ‘dissenting community’ this meant.
These discursive structures, in the context of the Revolution in France, were not necessarily the dominant structures. Rather, variegated the Revolution in France emerged from revolutionary and reactionary subcultures in the period. The models employed, whether dominant or emergent, were selfgenerating but had no direct correspondence to the historical referent they purported to depict. In this way, metaphors of Revolution were appropriated to signify other types of revolution and liberation, whether political, theological, or sexual, and the varied use of such metaphors resulted in a complex and nuanced discourse of subversion.
And spoke a little about that weighty and blessed Circumstance of our Saviour’s Death, the piercing of his Side, from whence Blood and Water flowed; that it is the Home of our Hearts, and a Passage for them into his Heart; and that Baptism (wherein we put on Christ) has a particular reference to this Wound. 37 The side-wound was conceived of symbolically as a womb, a place of spiritual nurture and solace. In his application for membership of the Brethren, for example, Cennick states: When that dear Lamb please, I know he will bring me and give me into my Mothers Lap and say to her, take care of him.