Relevant bibliographies by topics / Literature as ersatz theology

Academic literature on the topic 'Literature as ersatz theology'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Literature as ersatz theology"

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Wheeler, Michael. "Literature and Theology." ANZTLA EJournal, no. 5 (March 19, 2019): 3–8. http://dx.doi.org/10.31046/anztla.v0i5.752.

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Arroyo, Ciriaco Moron. "Literature, Religion, Theology." South Central Review 9, no. 1 (1992): 44. http://dx.doi.org/10.2307/3189386.

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Taylor, Victor E. "Wounding Theology and Literature." English Language Notes 44, no. 1 (March 1, 2006): 13–18. http://dx.doi.org/10.1215/00138282-44.1.13.

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Archer, Lewis F. "Review: Theology and Literature." Christianity & Literature 38, no. 4 (September 1989): 79–80. http://dx.doi.org/10.1177/014833318903800412.

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Watson, Richard. "Book Review: The Literature-Theology Relationship, English Literature, Theology and the Curriculum." Expository Times 111, no. 8 (May 2000): 283–84. http://dx.doi.org/10.1177/001452460011100832.

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Stevenson, Leslie. "Atonement in Theology and Literature." Philosophy and Literature 39, no. 1 (2015): 47–63. http://dx.doi.org/10.1353/phl.2015.0018.

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Murphy, Roland E. "Wisdom Literature and Biblical Theology." Biblical Theology Bulletin: Journal of Bible and Culture 24, no. 1 (February 1994): 4–7. http://dx.doi.org/10.1177/014610799402400102.

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O'Dwyer, Michael. "Book Reviews: Theology and Literature." Irish Theological Quarterly 65, no. 4 (December 2000): 377–78. http://dx.doi.org/10.1177/002114000006500414.

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O'Dwyer, Michael. "Book Reviews: Literature and Theology." Irish Theological Quarterly 66, no. 4 (December 2001): 394–95. http://dx.doi.org/10.1177/002114000106600412.

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Van Der Weele, Steve J. "Book Review: Literature and Theology." Christianity & Literature 60, no. 2 (March 2011): 368–72. http://dx.doi.org/10.1177/014833311106000226.

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Dissertations / Theses on the topic "Literature as ersatz theology"

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Kim, Joseph Alexander. "Using narrative literature in biblical theology." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Wilson, Mary E. "Gothic cathedral as theology and literature." [Tampa, Fla] : University of South Florida, 2009. http://purl.fcla.edu/usf/dc/et/SFE0002826.

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Lanier, Nace Y. "Theology of John Grisham." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Trafford, Simon J. "The theology of Aeschylus." Thesis, Swansea University, 2013. https://cronfa.swan.ac.uk/Record/cronfa42603.

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This thesis examines the theology of Aeschylus through a close text-based discussion of the nature and justice of Zeus. This will not be a dogmatic investigation that looks for signs of monotheism or 'proto-monotheism'. Rather, this thesis will examine the presentation of the god in Aeschylus, as he is found in his plays, free from any desire or attempt to form a rounded, comprehensive 'Aeschylean theology'. The first chapter considers the two closely connected divine terms, thetaepsilonozeta and deltaalphaiotamuonu. The clear-cut and easily discernible meaning of thetaepsilonozeta acts as a constant with which the more ambiguous and less determinable word deltaalphaiotamuonu can be compared and contrasted. This chapter discusses both those instances where deltaalphaiotamuonu seems to be synonymous with thetaepsilonozeta and where it does not, where the term seems to possess a meaning close to that of an individual's fortune or destiny in life. This is done in order to conclusively see how Aeschylus uses the word deltaalphaiotamuonu in the Eumenides as part of his characterisation of the Erinyes, which enables us to see more clearly what role divine terminology plays in the presentation of Zeus and the god's justice. The remaining chapters of this thesis examine Zeus in Aeschylus. First, attention is given to the old debates concerning the potential and respective influence of Homeric, Hesiodic and Presocratic conceptions of divinity on the theology of Aeschylus. Then, the final chapter of the thesis looks at the justice of Zeus primarily through a discussion of one question, whether we should understand Agamemnon as guilty in the eyes of Zeus, which it is argued we should not. It is shown that Aeschylus does not present an optimistic idea of Zeus or divine justice, and the god's rule is seen as neither kind nor benevolent. Rather a pragmatic and pessimistic view is presented to us by Aeschylus, one which recognises that Zeus is an all-powerful being in need of respect and honour and whose will must be carefully observed.
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Jacobus, Robert J. "Defining environmental theology content analysis of associated literature /." Morgantown, W. Va. : [West Virginia University Libraries], 2001. http://etd.wvu.edu/templates/showETD.cfm?recnum=1885.

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Thesis (M.S.)--West Virginia University, 2001.
Title from document title page. Document formatted into pages; contains vii, 45 p. : ill. (some col.). Vita. Includes abstract. Includes bibliographical references (p. 22-27).
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Burton, Tara Isabella. ""Narrative dandyism" : the theology of creation in the French decadent-dandyist novel, 1845-1907." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:4bb3da1e-a2f8-40bf-ba9c-c960ebf6976c.

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This thesis explores how selected "decadent-dandyist" writers of late 19th century France at once exemplify and subvert the self's act of shaping and imprinting its own selfhood upon the world: a model in which an autonomous, discrete artist-self freely creates, and in which both reader/audience and artistic "subjects" are treated as raw canvas and denied agency of their own. Storytellers like Barbey D'Aurevilly, Villiers de l'Isle-Adam, J.K. Huysmans, and Remy de Gourmont create not only hyper-artificial, cloistered, "auto-telic" (to use Charles Taylor's term) textual worlds (e.g. Huysmans' theïbade raffinée) but also hyper-artificial selves: presenting themselves and their often autobiographical protagonists as dandy-artists for whom artistic creation is an extension of self-creation. Central to this thesis is the 19th century figure of the dandy - he who, to quote D'Aurevilly, "[causes] surprise in others, and [has] the proud satisfaction of never showing any oneself." Appropriating the divine power of self-fashioning, the dandy transforms the chaos of existence into a clear narrative over which he alone exerts control, denying that he himself is subject to the control of the world. In my thesis, I first explore the cultural and economic roots of this understanding of the autonomous dandyist-artist in the light of wider tensions in 19th century Paris. I then explore selected "decadent-dandyist" texts through close reading, focusing on the theological implications of our authors' treatment of narrative, character, setting, and language: showing how our writers cast doubt on both the possibility and morality "autonomous" creation on theological grounds. Finally, I ask how constructive theologians might learn from our authors' condemnation of "dandyist" storytelling to create a new Christian aesthetics for the novel: proposing elements of an alternate, "kenotic" novel, in which self-projection gives way to "self-giving", a model based not on power and ego but rather on love.
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Grant, Lloyd W. "The covenant relationship a step toward a hermeneutical-homiletical framework for legal literature /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Dell, Katharine J. "The book of Job as sceptical literature." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303538.

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Gill, Scott T. "The theology of Lewis' Till We Have Faces." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Lemay, Vicky Blue. "Shakespeare's posthumus God postmodern theory, theater, and theology /." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3278449.

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Thesis (Ph.D.)--Indiana University, Dept. of English, 2007.
Source: Dissertation Abstracts International, Volume: 68-10, Section: A, page: 4308. Adviser: Linda Charnes. Title from dissertation home page (viewed May 19, 2008).
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Books on the topic "Literature as ersatz theology"

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Der Ersatz der Religion durch Vollkommeneres und die Abstreifung alles Asiatismus. 3rd ed. Leipzig: Theod. Thomas, 1985.

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Theology and literature. Vaduz, [Lichtenstein]: Büchervertriebsanstalt, 1989.

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Gaye, Williams Ortiz, and Clara A. B. Joseph, eds. Theology and Literature. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995.

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Literature and theology. Nashville: Abingdon Press, 2008.

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Theology and literature. Oxford [Oxfordshire]: B. Blackwell, 1988.

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Literature and theology. London: SCM Press, 2017.

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Literature, theology, and feminism. Manchester, UK: Manchester University Press, 2007.

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Christian theology. Rochester, N.Y: E.R. Andrews, 1986.

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Theology and literature after postmodernity. London: Bloomsbury T&T Clark, An Imprint of Bloomsburry Publishing Plc, 2015.

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1799-1877, Tholuck August, ed. Selections from German literature. Andover: Gould, Newman and Saxton, 1989.

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Book chapters on the topic "Literature as ersatz theology"

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Davey, Michaela. "Intertestamental literature." In Mastering Theology, 64–80. London: Macmillan Education UK, 2002. http://dx.doi.org/10.1007/978-1-137-10631-5_3.

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O’Donnell, S. Jonathon. "Literature, Theology, Survival." In The Hermeneutics of Hell, 143–64. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-52198-5_8.

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Joseph, Clara A. B., and Gaye Williams Ortiz. "On Reader Responsibility: An Introduction." In Theology and Literature, 1–12. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_1.

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Borgman, Erik. "Responsibly Performing Vulnerability: Salman Rushdie’s Fury and Edgar Laurence Doctorow’s City of God." In Theology and Literature, 147–72. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_10.

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Dimitrova, Diana. "The “Indian” Character of Modern Hindi Drama: Neo-Sanskritic, Pro-Western Naturalistic, or Nativistic Dramas?" In Theology and Literature, 173–83. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_11.

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Philpot, Elizabeth. "Film and Apocryphal Imitation of the Feminine—Judith of Bethulia." In Theology and Literature, 184–98. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_12.

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Jasper, Alison. "Revolting Fantasies: Reviewing the Cinematic Image as Fruitful Ground for Creative, Theological Interpretations in the Company of Julia Kristeva." In Theology and Literature, 199–214. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_13.

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de Schutter, Dirk. "Literature as Resistance: Hannah Arendt on Storytelling." In Theology and Literature, 215–31. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_14.

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Altes, Liesbeth Korthals. "Some Dilemmas of an Ethics of Literature." In Theology and Literature, 15–31. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_2.

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Jasper, David. "Only Irresponsible People would go into the Desert for Forty Days: Jim Crace’s Quarantine Or the Diary of another Madman." In Theology and Literature, 35–44. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_3.

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Conference papers on the topic "Literature as ersatz theology"

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Zarkasyi, Hamid, Amal Zarkasyi, Tonny Prayogo, and Rahmat Ardi Da’i. "Ibn Rushd’s Strategic Intellectual on Theology Islamic’s Thought." In Proceedings of the Third International Seminar on Recent Language, Literature, and Local Culture Studies, BASA, 20-21 September 2019, Surakarta, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.20-9-2019.2296715.

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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