Response paper on the arguments of Allan Greer on Catherine Tekakwitha revision

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Response paper on the arguments of Allan Greer on Catherine TekakwithaAbstract
The child of an Iroquois father and Algonquin mother, Catherine Tekakwitha turned out to be recognized over the times as a Catholic believer so righteous that, nearly immediately after her demise, she befitted the entity of a fad. Nowadays she is retreated as a benefactor saint by Innate Americans, and the environment and ecology patroness by Catholics. Catherine was delivered at a period of cataclysmic transformation, as northeast Native Americans experienced the impact of European colonization and contact. In the 1670s, Catherine converted and concentrated on a mentally and physically grueling task of self-denial, pursuing to seizure the spiritual authority of the strangers from beyond the sea. There’s no deficiency of evidence to submit that Iroquois transforms took the divine information of Catholicism seriously indeed (Greer 38). Her story interconnects with the tale of “Claude Chauchetiere,” a Jesuit from French of mystical trends who moved to America anticipating to liberate savages from paganism and sin. However, it was indeed Claude who required help to overcome his own hopelessness. He became persuaded that Catherine was truly honest saint and the conviction gave significance to his natural life. With this opulently crafted study, Greer has documented a double biography of Chauchetiere and Tekakwitha, unpacking their beliefs in France and Native America.
Key-words
Catholic, demise, Native American, converted, seizure, paganism, sin
Upheaval is the period under deliberation.

The religious icon in question reflects the period under discussion by suddenly getting converted to a Catholic. The icon was a representative of the period because her scripts had a sanctified quality. The icon Catherine Tekakwitha stood apart from prevailing trends because she offered alternative spiritual worlds in her locality. In addition, her texts stood out as an interestingly unusual colonial alternate in the ostentatious hagiography’s tradition. Before conversion, Catherine was an “insider” but she turned out to be an “outsider” when she converted. After conversion, she united with an assembly of “Christian Iroquois” women who abandoned marriage and sex, while castigating their physiques with flagellation, fasting, and deliberate disclosure to the distress of cold and agony of fire (Greer 1). The icon understood her own purpose in society. Sick children endeavored to meet her despite resistance from their parents. She understood her own purpose in the social order. Catherine strongly comprehended her purpose because Christianity wasn’t simply enforced but relatively reconfigured. The icon saw her religious role as evangelizing. The missionaries indeed tried to reform ethical, political, and traditional practices wherever they evangelized but their attempts were often rejected. In his discussion, Allan Greer identified Catherine as a North American native.
The fact that Catherine Tekakwitha was a North American Native, she had a relation to the United States. She saw a special obligation for the U.S. around the globe. Religious issues and forces facilitated the community momentum on the road to independence. Thus, religious features influenced choices to support the insurgency. The Icon didn’t criticize the country in any way and she characterized the pious “identity” of the country as protestant. The social, political, and legal structures of America shaped the movements and messages of missionaries. The structures guided them to prepare appropriately based on the group of the society they would meet. Within the hierarchies of the society as a woman, Tekakwitha changed the hagiography of Catholic in order to seal the environment of a saint and the ferocious, the cannibal and virgin, the disempowered persons and those with divine authority to heal. Catherine’s decision to convert enhanced the ability of the missionaries to exert power and agency. Catherine was understood by her contemporaries as a dedicated evangelist who was honest and friendly. Some persons found her message attractive because she was unique amongst all other Innate American to interminably be recommended for sainthood. She was also the patron saint of the ecology, environment, and orphans. Saints in Catholics were the departed persons who had overcome death (Greer 13). Her short lifespan is a message in a heroic feature that is certainly intentional by the “Holy Spirit” to be a foundation of encouragement for our contemporary times. Other people mostly from her tribe reject her messages on the grounds that she got converted and refused to marry. The ability to stand alone gave her an “iconic” stature. Catherine became “iconic” because of her determination to evangelize despite the immense opposition from her tribe. Her personal attribute of selflessness contributed to her status as she chose to be baptized contrary to the cultural norms. “Though sick babies sought missionaries wherever they traveled, the non-Christian parentages of Tekakwitha’s birthplace were resolute to hold them at cove” (Greer 4). Her uncle didn’t approve of her transformation and therefore she was indeed ostracized from the village, bullied, and treated harshly. Tekakwitha’s personal traits and status lasted in her lifetime and she was strongly celebrated after her death. Catherine Tekakwitha’s legacy is documented to purpose as a guide to give strength and confidence to the people who desire to serve God and get converted regardless of the traditional and cultural beliefs. Allan Greer is attentive in several interpretations of Catherine Tekakwitha’s childhood, conversion, adulthood, and sainthood. Allan Greer clarifies that he found Catherine “worthy” of study because he desired to study more concerning the innate experience of colonization and contact. Geer arguments criticize some other scholarly or common interpretations and take a definite interpretive stance. Allan uses a figure of Tekakwitha to drive his points and observations. Allan Greer’s own characterization of Catherine is contributed by primary sources that were recorded immediately after her death. In telling Tekakwitha’s story, Greer occupies the standpoint of an anthropologist, literary critic, historian, and archeologist.
Works Cited
Greer, Allan. Mohawk Saint: Catherine Tekakwitha and the Jesuits. Oxford university press, 2005.