of gender were in some respects remarkably fluid.”^179 Additionally, it must be
recalled that the Puritans followed the lead of previous generations in understanding
the feminine nature of the soul.^180 Hence Puritan males did not need to be threatened
by any gender gymnastics since Christ was marrying their female soul. Further, the
Puritans typically understood the soul more expansively than is common today. John
Robotham writes, “[t]he soule is put for all the faculties of nature, and for the uniting
of all affections, whereby they goe forth most strongly.... The soule is here by a
Synechdoche put for all the Affections of the soule.”^181
None of this discussion discounts Porterfield’s earlier comment regarding the
“metaphoric change of gender was required” for men to become brides of Christ.
Spiritually the Puritan male was required to act and behave as if he were a female,
taking on the humility and submission that was more commonly associated with
females than males in marriage. Godbeer demonstrates that males needed to learn the
feminine qualities of submission and obedience, not only in their spiritual lives, but
also within the political arena of life.^182 Webster’s conclusion seems valid;
“subordination and humility were seen as spiritually valuable and, in these eyes, they
were assets more readily available to women, properly trained, than men.”^183
(^179) Godbeer, Sexual Revolution in Early America (^) , 82.
(^180) Hardman Moore, “Sexing the Soul,” 175. cf. Williams, “Puritan Enjoyment of
God,” 173 181 - 74. Occasionally the Puritans saw the soul as genderless.
Robotham, Exposition of Solomons Song, 126. The faculties of the soul will be
explored in chapter 4. 182
Godbeer, “Performing Patriarchy,” 292-3, 296. cf. Mack, Visionary Women, 49- 50
and Longfellow, (^183) Tom Webster, “Gender Inversion and Canticles,” 159.Women and Religious Writing, 118. (^)