Phyllis Wheatley

Televangelists like Jimmy Swaggert and Jim and Tammy Fay Bakker promise the Christian faith to

millions everyday. For the right price, anybody can have something- a.k.a. Christianity, God, and

faith- in their lives. On these shows, there is no need to have believed in religion before, as long

as there is a need for it now.

	Religious telecasts asking for money in exchange for faith attract nearly five million people

each year. Fifty-five percent of these people are elderly woman; Thirty-five percent are from the

desperation pool, the poorest and neediest members of society; The remaining ten percent are

those who might be classified as upper-middle class, who want spiritual justification for their greed.

Most of us know that the religion professed on these telecasts is not about trusting in God or

having a deep belief in his teachings, ideas that aggregate Christianity in society. Instead, the old,

the poor, and the rich are buying something to have as their own when they have nothing else,

whether it be in the material, social, or emotional sense. So-called faith gives them possession, yet

places responsibility in the hands of a higher force. And in that, they are hoping to find freedom in

knowing that their lives are less empty and without direction.

	It may seem that we can hardly relate the televangelist audience of the 20th Century to

poetic views on Christianity of the 18th Century, but surprisingly, there lies many similarities

between the two.. Both Anne Bradstreet and Phyllis Wheatley appeal to Christianity after their

own personal tragedies. These women, like the many viewers who watch Church-TV everyday, have

lost everything and are left with nothing. In an attempt to fill the void in their lives, left by

Bradstreet’s burnt house and Wheatley’s treatment as a slave, they turn to the Christian faith that at

times seems as empty as the faith that can be commercialized and sold by dramatists on television.

	In analyzing "Here Follows Some Verses Upon the Burning of Our House" and "On Being

Brought from Africa to America," I will consider Christian faith as means of coping with nothingness,

rather than a pious way of life. While making references to Anne Bradstreet’s similar development

of faith, I will contend that Phyllis Wheatley’s Christianity seen is sought out for her own purposes

in times of feeling nullity rather than a confident belief or trust in God and the acceptance of

God’s will.

	Phyllis Wheatley’s first appeals to Christianity emerge as she is transported on a slave ship

from West Africa to Boston in July 1761, which begins the poem under analysis.