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Journal articles on the topic 'Religious poetry'

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Published: 4 June 2021
Last updated: 31 July 2024

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1

Scheindlin, Raymond P. "Ibn Gabirol's Religious Poetry and Sufi Poetry." Sefarad 54, no. 1 (June 30, 1994): 109. http://dx.doi.org/10.3989/sefarad.1994.v54.i1.936.

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2

Kalandarov, Tokhir S. "Tajik Migrant Religious Poetry." Вестник антропологии (Herald of Anthropology) 48, no. 4 (December 10, 2019): 169–77. http://dx.doi.org/10.33876/2311-0546/2019-48-4/169-177.

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Today there are hundreds of papers published on the problem of labor migration from Central Asian countries, its political, social and economic aspects, as well as on the problem of integration and adaptation of migrants in the Russian society. However, the topic of migrant poetry is still poorly studied in Russia. At least there is no such research on Tajik labor migrants. The genres of Tajik migrant poetry vary significantly and include such forms as love poems, political songs, songs about migration hardships, religious poems. This paper is based on the results of monitoring social networks «Odnoklassniki», «Facebook», as well as on the results of personal communication and interviews with poets. In the paper we use the poems of three authors written in Tajik, Russian and Shugnani languages. The semantic translation from Tajik and Shugnani was done by the author of this paper
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3

Dickstein, M. "Is Religious Poetry Possible?" Literary Imagination 2, no. 2 (January 1, 2000): 135–51. http://dx.doi.org/10.1093/litimag/2.2.135.

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4

Basney, Lionel. "Review: Contemporary Religious Poetry." Christianity & Literature 38, no. 1 (December 1988): 67–68. http://dx.doi.org/10.1177/014833318803800112.

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5

Latef, Rushdi Talal. "Religious Intetextuality in Jasim Mohammad Jasim's poetry." JOURNAL OF LANGUAGE STUDIES 4, no. 1 (October 3, 2023): 182–98. http://dx.doi.org/10.25130/jls.4.1.12.

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This paper deals with intertextuality as a critical literary phenomenon Known throughout history. Religious intertextuality in poetry is not out of this scope for this poet for he recollects texts from the past, applied the technique of intertextuality and presents them after endowing them with the spirit of modernism and making them open to the future according to a vision governed by poetic language, rich imagination, effective style and this is a revitalization of the religious heritage and a dialogue with it.This paper is only concerned with the texts with religious connotations in Jasim Mohammad Jasim's poetry in which he makes use of the Holy Qur'an, Hadith, Sufi doctrine and other religions. Some of the expressions with religious dimensions became material for his present texts as a source for enriching his poetic experience because they were rich with stories, teachings and moral lessons as well as their literary language of elevated style and accurate expressions. For these reasons they attracted the poet and tempted him to quote what enables him to come out with poetic texts of religious nature to satisfy readers, who long for the religious past, with literary, poetic art rich with feelings and emotions.
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6

Alıyeva, Saltanat. "GAZI BURHANADDIN’S “DIVAN” AND ITS RESOURCES." Scientific Journal of Polonia University 58, no. 3 (September 1, 2023): 15–22. http://dx.doi.org/10.23856/5802.

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The sources of the XIV century Azerbaijani poet Qazi Burhanaddin's creativity are diverse and rich. These resources are mainly: 1. Oral folklore 2. Written all-Turkic poetry 3. Religious sources, Quran motifs 4. Sufistic philosophy Oral folk literature is defined as the main and primary source for the poet's creativity. As we investigate, it becomes clear that the work of Yunus Amre, one of the representatives of Turkish-language poetry, had a serious impact on the worldview of the poet. The reason for this is primarily Yunus Emre's creativity, including It is shown that the Sufism poetry of XIII,XIV centuries became widespread. The influence of the poet by Nizami Ganjavi's poetry was also emphasized. As well as his excellent religious education and the demands of the time, the motifs of the Qur'an also acted as a source for the poet's creativity. The question of reflection of the Sufism philosophy, which became the object of controversy in the artist's poetry for a long time, was also clarified. As a result, it has been proved by facts that Sufism philosophy plays the role of a source for the poet's creativity.
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7

Murchadha, Felix Ó. "Poetry and revelation: for a phenomenology of religious poetry." International Journal for Philosophy of Religion 90, no. 1 (July 5, 2021): 85–89. http://dx.doi.org/10.1007/s11153-021-09801-2.

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8

Collins, John J., and Bilhah Nitzan. "Qumran Prayer and Religious Poetry." Journal of Biblical Literature 114, no. 2 (1995): 316. http://dx.doi.org/10.2307/3266955.

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9

Orwin, Martin, and Farouk Topan. "Islamic religious poetry in Africa." Journal of African Cultural Studies 14, no. 1 (June 2001): 5–6. http://dx.doi.org/10.1080/136968101750333932.

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10

Schuller, Eileen, and Bilhah Nitzan. "Qumran Prayer and Religious Poetry." Jewish Quarterly Review 88, no. 1/2 (July 1997): 104. http://dx.doi.org/10.2307/1455075.

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11

Septia, Emil, Silvia Marni, and Armet Armet. "REPRESENTASI NILAI RELIGI DAN KEPENGARANGAN PUISI-PUISI KARYA TAUFIK ISMAIL." Poetika 7, no. 1 (July 30, 2019): 32. http://dx.doi.org/10.22146/poetika.v7i1.43493.

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Penelitian ini memaparkan representasi nilai religi dalam setiap bait-bait puisi karya Taufik Ismail. Puisi yang bernilai religius dapat digunakan untuk menyadarkan masyarakat (pembaca) untuk selalu bersyukur pada Tuhan Sang Penguasa. Kumpulan puisi Debu di Atas Debu: Kumpulan Puisi Dwi-Bahasa karya Taufik Ismail merupakan catatan-catatan emosional zaman dengan gejolak politik dan sikap bangsa Indonesia. Jenis penelitian ini berupa kualitatif dengan metode analisis isi (content analysis) serta pendekatan sosiologi sastra. Hal ini bertujuan untuk mendeskripsikan kepengarangan Taufik yang terdapat pada representasi nilai religi di setiap bait-bait puisi. Melalui seni pedalangan ketika Taufik bermukim di Yogyakarta dan seni bakaba ketika Taufik pindah ke Bukittinggi yang merupakan bentuk gaya kepengaranan seorang penyair yang dipengaruhi kebudayaan lokal, Taufik ingin menyentuh perasaan pembaca akan representasi nilai religius untuk membentuk karakter bangsa.Kata Kunci: representasi; nilai; religi; kepengarangan; puisi This study describes the representation of religious values in each poetic verse by Taufik Ismail. Religious poetry can be used to make people (readers) aware to always be grateful to God the Lord. A collection of Debu di Atas Debu: Kumpulan Puisi Dwi-Bahasa by Taufik Ismail is an emotional record of the times with political turmoil and the attitude of the Indonesian people. This type of research is qualitative with the method of content analysis and the sociological approach of literature. This is aimed at describing Taufik's authorship in the representation of religious values in each verse of poetry. Through the art of puppetry when Taufik settled in Yogyakarta and bakaba art when Taufik moved to Bukittinggi which was a form of the poet's sound style influenced by local culture, Taufik wanted to touch the readers' feelings about the representation of religious values to shape the nation's character.Keywords: representation; values; religion; authorship; poetry
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12

McDERMOTT, RYAN. "POETRY AGAINST EVIL: A BULGAKOVIAN THEOLOGY OF POETRY1." Modern Theology 25, no. 1 (January 2009): 45–70. http://dx.doi.org/10.1111/j.1468-0025.2008.01500.x.

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13

Mahameed, Mohammed I., Emad A. Abuhammam, and Amjed A. Abu Hammam. "The Concept of Death in John Donne’s Poetry and The Holly Quran: A Comparative Study." Journal of Language Teaching and Research 13, no. 5 (September 1, 2022): 1066–72. http://dx.doi.org/10.17507/jltr.1305.20.

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This study is a comparative descriptive investigation of the representation of death in the Holy Quran and the poetry of the English poet John Donne. It focuses on the concept of death as a real and ultimate truth. The study considers death as a thematic contemplation that every Man is worried about. Death in the Holy Quran and Donne’s poetry has been previously studied from different individual viewpoints, but none has adopted it comparatively from a thematic perspective. This study also adopts many echelons of the religious themes presented by these works in the treatment of death such as the truth of death, submission and forgiveness, and resurrection in both Islamic and Christian religions. The study signifies the similarities and differences in the discussion and analysis part. It concludes that despite the cultural, religious beliefs, and time and place differences, the Holy Quran and Donne’s poetry share some thematic and religious factors that lead towards religious perception of death including evidences of the reality of death, mortality of people, and the resurrection after death.
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14

Aveling, Harry. "The Person and Religious Poetry in Malay." Malay Literature 27, no. 2 (December 1, 2014): 242–61. http://dx.doi.org/10.37052/ml.27(2)no3.

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Accepting that there is a close connection between religion and poetry, the paper focuses on the person that is presented in poetry in Malay in response to the Divine. The concept of “the person” used contains three elements: (a) the human identity – our common physiological and psychological qualities; (b) the social identity – arising from our membership in the various groups that make up our particular society; and, (c) the self – the unique personal sense of who I am. It argues that the person in Malay religious poetry is largely a “social identity” the self surrendered to God through membership in the Muslim community. Keywords: religious poetry, person, human identity, social identity, the individual self
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15

Wilson, James Matthew. "Poetic Jansenism: Religious and Political Representation in Denis Devlin's Poetry." Éire-Ireland 42, no. 3 (2007): 35–59. http://dx.doi.org/10.1353/eir.2007.0035.

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16

ABDULLAYEVA, Dilzodaxon. "THE STYLE OF THE KING AND THE POET (AMIRI CREATIVITY EXAMPLE)." American Journal of Philological Sciences 4, no. 7 (July 1, 2024): 22–27. http://dx.doi.org/10.37547/ajps/volume04issue07-05.

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17

Steane, Andrew. "Poetry." Theology 124, no. 1 (January 2021): 46–48. http://dx.doi.org/10.1177/0040571x20985701.

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18

Crossley-Holland, Kevin. "Poetry." Theology 124, no. 2 (March 2021): 120–22. http://dx.doi.org/10.1177/0040571x21992003.

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19

Thomas, Naomi. "Poetry." Theology 121, no. 6 (October 2, 2018): 445–46. http://dx.doi.org/10.1177/0040571x18794145.

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20

Nichiporov, Ilia. "Religious Intuition in Igor Chinnov’s Poetry." Stephanos. Peer reviewed multilanguage scientific journal 28, no. 2 (March 30, 2018): 44–50. http://dx.doi.org/10.24249/2309-9917-2018-28-2-44-50.

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21

STRHAN, ANNA. "RELIGIOUS LANGUAGE AS POETRY: HEIDEGGER's CHALLENGE." Heythrop Journal 52, no. 6 (February 3, 2009): 926–38. http://dx.doi.org/10.1111/j.1468-2265.2008.00466.x.

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22

King, Don. "The Religious Poetry of Ruth Pitter." Christianity & Literature 54, no. 4 (September 2005): 521–62. http://dx.doi.org/10.1177/014833310505400404.

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23

Kumar, Dr Rajiv. "John Donne : A Great Poet." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 8. http://dx.doi.org/10.24113/ijellh.v7i12.10230.

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John Donne is one of the greatest of English religious poets, and the poets of the 17th century on whom his influence was most deep and lasting than all religious poets. As Joan Bennett tells us this is so because his temperament was essentially religious. A man of religious temperament is constantly aware, constantly perceiving the underlying unity, the fundamental oneness of all phenomena, and the perception of such a relationship, such an inherent principle of unity, is revealed even by the imagery of the earliest poetry of Donne. No doubt Donne's religious poetry belongs to the later part of his career, to the period after his ordination, and the gloom, despair and frustration which resulted from the death of his wife, poverty, and ill-health. The earliest of his religious poems are the sonnet-sequence called La Corona and The Litanie; the best of his religious poetry is contained in the Holy Sonnets, the Divine Poems and The Three Hymns. The best of Donne's religious poetry was written only during the last phase of his career, but the nature of his imagery, even the early one, clearly indicated that his genius was religious and he was bound to take to religious poetry and to the pulpit.
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24

Hartati, Solih. "Learning Responding to the Religious Values of Poetry "Ketika Engkau Bersembahyang" by Emha Ainun Nadjib." Alinea: Jurnal Bahasa, Sastra, dan Pengajaran 1, no. 2 (April 2, 2018): 123. http://dx.doi.org/10.35194/alinea.v1i2.205.

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This article is intended to describe the learning respond religious value in poetry. The purpose of this study is to determine how test results and student feedback regarding religious values contained in Poetry When you pray Emha Ainun Nadjib work. This research uses descriptive method. The research objectives are students of class X-2 SMA PGRI Cianjur. Data collection techniques were used that technique tests and questionnaires. Based on the research that has been conducted on Learning Responding Value of Religious in Poetry "When you pray," Works emha ainun nadjib most students or nearly all students get good grades, and most or nearly all students provide feedback-In answer is good about values religious contained in poetry related to the value relgius faith, istiqomahan, sense of patience, gratitude, compassion, and courageous do not despair. Meanwhile, based on a questionnaire given to students of all students enjoy participating in learning the Indonesian language, and Values contained in the poem when you pray. Keywords: poetry, religious values.
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25

Yakimov, Petr A., and Yuliana G. Pykhtina. "Level analysis of the lexical incarnations of the relgious picture of the world in poetry." Philological Sciences. Scientific Essays of Higher Education, no. 5 (September 2021): 37–41. http://dx.doi.org/10.20339/phs.5-21.037.

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This article proposes a variant of the level analysis of the lexical incarnations of the religious picture of the world in poetry, which will reveal and describe the connections between various religious ideas in poetry of different styles and different eras in order to find the universal and unique. The study used structural and functional analysis of vocabulary. The research describes approaches to the analysis of lexemes that embody the religious picture of the world in poetry, and their textual functions; an example is given of identifying the potential of lexemes to express the features of a particular poetic model of the embodiment of the religious picture of the world in poetry.
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26

Pinsent, Pat. "Religious Verse of English Recusant Poets." Recusant History 22, no. 4 (October 1995): 491–500. http://dx.doi.org/10.1017/s0034193200002041.

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The validity of bringing together the works of writers who may have little in common other than their religious allegiance is not something which could be justified in every age, especially within the current ecumenical climate. Two anthologies of Catholic poets, Shane Leslie's of 1925 and Frank Sheed's of 1943 may appear to today's reader rather more revelatory of the taste and beliefs of the compilers and their periods than of the poets concerned. Yet it can be claimed that scrutiny of the religious poetry of Catholic writers of the first half of the seventeenth century has a validity which might be lacking in a later period. If religious poetry is indeed the expression of sincere conviction, it is to be expected that writers who have different beliefs will differ also in the forms of expression they give to them in their poetry. In the light of this, the question may be asked as to how, in the seventeenth century, the religious poetry written by Catholics differs from that written by Protestants. The study of a large number of minor writers of this period leads to the conclusion that in the seventeenth century the choice and treatment of subject matter seems to be more integrally related to religious conviction than is the case in later periods.
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27

Jalali, Maryam, and Mansooreh Nikoogoftar. "The Role of Religious Poetry in Enhancing Children’s Spiritual Intelligence (SI)." Theology Today 79, no. 2 (June 17, 2022): 197–225. http://dx.doi.org/10.1177/00405736221084008.

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The nature and quality of presenting religious literature to children have engaged the minds of many scholars of children’s literature, sometimes posing remarkable challenges. Today’s knowledge declares that children brim with a variety of intelligences and modes of interpretation. A great portion of their competence, dubbed “spiritual intelligence,” may be created and reinforced by dint of religious literature. Mastering the working of the elements of spiritual intelligence and applying them to poetry may contribute to the enhancement of the quality of children’s religious poetry. To this end, the authors analyzed 300 pieces of poetry written for children with a religious theme, using descriptive and analytic methods in restoring and appraising the elements of spiritual intelligence. The findings suggest that self-awareness and posing questions are among the most efficacious elements of spiritual intelligence in children’s religious poetry whereas some aspects are neglected.
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28

Park,Ryung. "“Myself as King”: The Poetic Self in Christina Rossetti’s Religious Poetry." New Korean Journal of English Lnaguage & Literature 51, no. 2 (May 2009): 23–44. http://dx.doi.org/10.25151/nkje.2009.51.2.002.

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29

Melnik, Vladimir I. "The development of N. A. Nekrasov's religious consciousness." Verhnevolzhski Philological Bulletin 3, no. 26 (2021): 8–16. http://dx.doi.org/10.20323/2499-9679-2021-3-26-8-16.

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The problem of N. A. Nekrasov's religiosity, especially its biographical aspect, has not been studied well. As for the sources of information about the dogma of Orthodoxy, in his poetic texts Nekrasov shows considerable awareness of spiritual issues, as they are addressed by the church and the Holy Fathers of the Church. The poet is interested in Orthodox hagiography. His source of information could be, first of all, the so-called popular Orthodoxy. The question remains open about the formation of Nekrasov's religiosity at an early age, about the nature of his spiritual disposition. This article attempts, on the one hand, to present a complete picture of the religious life of the Nekrasov family, which is currently available to us from isolated fragments, and, on the other, to understand the role of his mother, Elena Alexandrovna, as well as the accompanying factors that influenced the primary organization of his religious aspirations. The author suggests that the religious and general romantic mood of the poet’s worldview, inherited from his mother are inseparable. There is no doubt that the high civic pathos of Nekrasov's poetry, developed under the influence of the poet's revolutionary democratic environment, was formed on the childhood basis of a «holy», romantic religious outlook and the perception of life as care for the weak and disadvantaged – in which the main role was played by Nekrasov's mother. The protest pathos of Nekrasov's poetry acquires an unconventional meaning because subjectively, in the poet's own mind, it grows directly out of the ideals of the Gospel.
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30

Mysovskikh, Lev Olegovich. "Existential and Religious Concepts of Fyodor Tyutchev's Poetry as Proof of the Existence of God." Litera, no. 7 (July 2022): 102–10. http://dx.doi.org/10.25136/2409-8698.2022.7.38487.

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The philosophical nature of Tyutchev's poetry was noted by researchers of his work during the poet's lifetime. The study of Tyutchev's work makes it possible to trace the origin of a unique direction of philosophical thought in Russian poetry of the XIX century – religious existentialism. The research carried out within the framework of this article allowed us to trace the genesis of the original direction of religious existentialism in the poetry of F. Tyutchev, who interpreted Nature in his work in philosophical categories. In his poetic works, Tyutchev does not just depict the splendor of Nature, but shows his own idea of the essence of the universe and tries to solve the riddle of human existence through the knowledge of the secrets of Nature, which is presented as proof of the existence of God. Thus, Tyutchev's poetry of Nature is regarded as existential poetry, since it gives a person an answer to the question of the meaning of his existence. In Tyutchev's poetry, the tragedy of human existence correlates with a similar theme developed in the philosophical treatises of the founder of existentialism, S. Kierkegaard, and subsequently continued in the works of the German existential philosopher K. Jaspers. Kierkegaard imagined a gloomy reality where a person is doomed to exist, plunged into the abyss of despair. At the same time, the founder of existentialism offered man a way out of tragic existence through the process of self-improvement, that is, the formation of his own personality, and striving for God. However, the process of becoming a personality is also a path to the tragedy of being, as it leads to a violation of harmony between man and Nature. It is this existential problem, which is related to the borderline situation of Jaspers, that lies in the focus of Tyutchev's attention, who described in poetic form the relationship between man and Nature and showed the only possible way out of this situation through making an existential choice in favor of accepting faith in the true God.
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31

Mysovskikh, Lev Olegovich. "The formation of a unique paradigm of religious Existentialism in the poetry of Fyodor Tyutchev." SENTENTIA. European Journal of Humanities and Social Sciences, no. 4 (April 2022): 20–29. http://dx.doi.org/10.25136/1339-3057.2022.4.38468.

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The philosophical nature of Tyutchev's poetry was noted by researchers of his work during the poet's lifetime. The study of Tyutchev's work makes it possible to trace the origin of a unique direction of philosophical thought in Russian poetry of the XIX century – religious existentialism. The research carried out within the framework of this article allowed us to trace the genesis of the original direction of religious existentialism in the poetry of F. Tyutchev, who interpreted Nature in his work in philosophical categories. In his poetic works, Tyutchev does not just depict the splendor of Nature, but shows his own idea of the essence of the universe and tries to solve the riddle of human existence through the knowledge of the secrets of Nature, which is presented as proof of the existence of God. Thus, Tyutchev's poetry of Nature is regarded as existential poetry, since it gives a person an answer to the question of the meaning of his existence. In Tyutchev's poetry, the tragedy of human existence correlates with a similar theme developed in the philosophical treatises of the founder of existentialism, S. Kierkegaard, and subsequently continued in the works of the German existential philosopher K. Jaspers. Kierkegaard imagined a gloomy reality where a person is doomed to exist, plunged into the abyss of despair. At the same time, the founder of existentialism offered man a way out of tragic existence through the process of self-improvement, that is, the formation of his own personality, and striving for God. However, the process of becoming a personality is also a path to the tragedy of being, as it leads to a violation of harmony between man and Nature. It is this existential problem, which is related to the borderline situation of Jaspers, that lies in the focus of Tyutchev's attention, who described in poetic form the relationship between man and Nature and showed the only possible way out of this situation through making an existential choice in favor of accepting faith in the true God.
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32

Sutherland, Beth. "Poetry and Revelation: For a Phenomenology of Religious Poetry by Kevin Hart." Religion & Literature 50, no. 3 (2018): 163–65. http://dx.doi.org/10.1353/rel.2018.0039.

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33

Lyons, Nathan. "Poetry and Revelation: For a Phenomenology of Religious Poetry. By Kevin Hart." Literature and Theology 33, no. 1 (June 5, 2018): 113–15. http://dx.doi.org/10.1093/litthe/fry015.

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34

Rasool, Asma Ghulam, Maham Akram, and Kaneez Fatima. "Religious Universalism in Bulleh Shah's Selected Poetry." Global Social Sciences Review V, no. II (June 30, 2020): 591–97. http://dx.doi.org/10.31703/gssr.2020(v-ii).57.

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The Indian subcontinent had been ruled by the Mughal Empire for almost three hundred years. The regime was marked for its ethnic, cultural, and religious multiplicity. The Mughals utilized the narratives of belonging as a part of their state-building objectives for which diverse cultural, social, and to a great level, religious identities merged. This article concentrates on the significance of poetry in history as a social and political instrument via the selected poems of Bulleh Shah, a poet of the Punjabi language (1680-1757). It aims to exhibit the linkage between the religious, political, and cultural aspects of the Mughal Regime in the sub-continent to pinpoint a liaison between the political and social dynamics of power while establishing statehood. In this regard,the poetic heirloom of Bulleh Shah is persistent in understanding not only the cultural prominence of the Mughal Regime but also the cultural bridge between the religious and political hierarchy of the region.
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35

K, Boomari, and Ilakkuvan R. "Ideas of Religious Harmony in Bharathiyar Poetry." International Research Journal of Tamil 4, S-11 (September 9, 2022): 26–33. http://dx.doi.org/10.34256/irjt224s114.

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Bharathiyar's poems can be credited with leading the trend of Tamil literature to a new dimension in the twentieth century. It was Bharathiyar's works that made the Tamil language, which was immersed in the luxuriant flavours of the small literary genres in the palaces of the small land kings, rise up with a new force towards a new direction. Bharathiyar's poems, which arose for the liberation of the land, shed light on various fields, like women's liberation, spiritual liberation, caste liberation, and social liberation. Mahakavi Bharathiyar's poems became a rallying cry against slavery. Bharathiyar's family background, life in the city of Kasi, and friendship with Sri Aurobindo were factors in Bharathiyar's Hinduism. The reason why Bharathiyar took the nickname Shaktidaasan was because of his great love for Shakthi worship. Thus, even though Shakthi was sung as the supreme deity, Bharathiyar became a great devotee of the Vaishnava deity Kannan by composing the great poem Kannan Paattu. Bharathiyar's concept is also a celebration of the higher ideals of Buddhist philosophy. Although many poems have been sung with involvement in the various religious practises of India, it is also possible to know that religious harmony thoughts such as "one is supreme and we are its people" are prevalent in Bharathiyar's poems. Thus, speaking and writing about the ideas of religious harmony found in Bharathiyar's poems is an unavoidable requisite in today's environment. In this way, the ideas of religious harmony found in Bharathiyar poems are the foundation for the formation of a cultured society with high religious tolerance.
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36

Martz, Louis L. "English Religious Poetry, From Renaissance to Baroque." Explorations in Renaissance Culture 40, no. 1-2 (April 20, 2014): 53–78. http://dx.doi.org/10.1163/23526963-90000463.

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37

Martz, Louis L. "English Religious Poetry, From Renaissance to Baroque." Explorations in Renaissance Culture 11, no. 1 (December 2, 1985): 1–28. http://dx.doi.org/10.1163/23526963-90000072.

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Ramadhan, Muh Fajrin, and Sultan Sultan. "PENGARUH METODE SUGESTI IMAJINASI DENGAN MEDIA LAGU ISLAMI TERHADAP KEMAMPUAN MENULIS PUISI RELIGIUS." INDONESIA: Jurnal Pembelajaran Bahasa dan Sastra Indonesia 3, no. 1 (February 22, 2022): 24. http://dx.doi.org/10.26858/indonesia.v3i1.30301.

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The Influence of Imagination Suggestion Method with Islamic Song Media on Religious Poetry Writing Ability. This study aims to determine the effect of imagination suggestion on students' learning outcomes of writing religious poetry. This research is in the form of a one group pretest-posttest design. The results showed: (1) The average pretest of students' poetry writing was 73.95, and the average student's motivation was 22.66. (2) The posttest average of students' poetry writing was 81.39, and the average student's motivation was 30.61. (3) The results of hypothesis testing show Sig. 0.000 <0.05 for the data on the results of writing poetry, so that there is a significant effect of using the imagination suggestion method with Islamic songs on the learning outcomes of writing poetry.
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Soler Arteaga, Mª Jesús. "POESÍA RELIGIOSA DE CAROLINA CORONADO." Revista Internacional de Culturas y Literaturas, no. 13 (2013): 127–45. http://dx.doi.org/10.12795/ricl.2013.i13.11.

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Carolina Coronado pertenece a la primera generación de escritoras románticas. En 1852 publicó la reedición aumentada de su primer poemario. En este libro se incluían poemas que habían aparecido en los periódicos de la época y otros que habían sido silenciados por la propia autora por su contenido amoroso. En esta fecha debido a la buena acogida del público y al aliento de Juan Eugenio Hartzenbusch y también a la circunstancia del fallecimiento del hombre al que iban dedicados aquellos poemas, la poeta incluyó los poemas que había guardado celosamente hasta ese momento. Este celo no debe resultar extraño, puesto que las autoras de este periodo se enfrentaron en muchas ocasiones a la hostilidad de sectores que no aceptaban la incorporación de la mujer al panorama literario. Palabras claves: Carolina Coronado, escritoras, románticas, incorporación de la mujer, panorama literario.
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Bambang Suharto, Abdul Wahid. "INTELLECTUAL RELIGIOSITY OF ISLAMIC BOARDING SCHOOL IN A. MUSTOFA BISRI’S POETRY." IBDA` : Jurnal Kajian Islam dan Budaya 15, no. 2 (March 14, 2018): 325–45. http://dx.doi.org/10.24090/ibda.v15i2.1103.

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This paper seeks to uncover A. Mustofa Bisri as a literary writer who “departs from Islamic boarding school” which conveys intellectual religiosity through poetry. The concept of thinking used in this paper by exposing poetry as text, the world of Islamic boarding school as a con- text, and the interrelations both in poetry and religious Islamic intellectu- als as contextualization. First, the intensity of the written poetry is based on the intellectualreligiosity in theIslamicboarding school, so it is reli- giously timeless, and beyond the limitations of language usage. Aspects of events, aspects of experience, and aspects of the view of life (weltan- schauung) unite in the particular language and culture. Secondly, the prin- ciple that the idiocencracy of religious poetry based on Islamic values in the form of a poetical language is important to mark one’s poet as the context of the poetical of A. Mustofa Bisri. It should be interpreted not only as a symptom of poetical language that breaks away from the mean- ing of poetry (the religious experience expressed and simultaneously dis- played in poetry), but also the dynamics interrelated between poets, po- ems, and cultural backgrounds that surround them. Third, the religious experience manifested in the language of poetry is the deepestform of religious intellectual abstraction, i.e., divined and cherished love. This condition is shaped by the crystallization of knowledge as an action in the deepest dimension of one’s humanity to voice inner perceptions. By loving God, people will love God’s creation, man and the universe, as he loves himself. By loving each other and the universe as God’s creation, a lover will treat himself as a person of faith and do good deeds, and remind each other to hold fast to the truth, and remind each other to be patient. The concept cannot be separated from the perspective of al-Qur’an and al-Hadith.
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Bambang Suharto, Abdul Wahid. "INTELLECTUAL RELIGIOSITY OF ISLAMIC BOARDING SCHOOL IN A. MUSTOFA BISRI’S POETRY." IBDA` : Jurnal Kajian Islam dan Budaya 15, no. 2 (March 14, 2018): 325–45. http://dx.doi.org/10.24090/ibda.v15i2.2017.pp325-345.

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This paper seeks to uncover A. Mustofa Bisri as a literary writer who “departs from Islamic boarding school” which conveys intellectual religiosity through poetry. The concept of thinking used in this paper by exposing poetry as text, the world of Islamic boarding school as a con- text, and the interrelations both in poetry and religious Islamic intellectu- als as contextualization. First, the intensity of the written poetry is based on the intellectualreligiosity in theIslamicboarding school, so it is reli- giously timeless, and beyond the limitations of language usage. Aspects of events, aspects of experience, and aspects of the view of life (weltan- schauung) unite in the particular language and culture. Secondly, the prin- ciple that the idiocencracy of religious poetry based on Islamic values in the form of a poetical language is important to mark one’s poet as the context of the poetical of A. Mustofa Bisri. It should be interpreted not only as a symptom of poetical language that breaks away from the mean- ing of poetry (the religious experience expressed and simultaneously dis- played in poetry), but also the dynamics interrelated between poets, po- ems, and cultural backgrounds that surround them. Third, the religious experience manifested in the language of poetry is the deepestform of religious intellectual abstraction, i.e., divined and cherished love. This condition is shaped by the crystallization of knowledge as an action in the deepest dimension of one’s humanity to voice inner perceptions. By loving God, people will love God’s creation, man and the universe, as he loves himself. By loving each other and the universe as God’s creation, a lover will treat himself as a person of faith and do good deeds, and remind each other to hold fast to the truth, and remind each other to be patient. The concept cannot be separated from the perspective of al-Qur’an and al-Hadith.
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Alága, Ìyábọ̀dé Baliquis, and Luqman Abísọ́lá Kíaríbẹ̀ẹ́. "Thematic Preoccupations of D. A. Ọbasá and Ṣóbọ̀ Aróbíodù on Religion and Colonialism." Yoruba Studies Review 5, no. 1 (December 21, 2021): 1–23. http://dx.doi.org/10.32473/ysr.v5i1.130065.

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The works of D.A. Ọbasá and Ṣóbọ̀ Aróbíodù, the two intelligensias of Yorùbá poetry, have been the focus of earlier scholarly works in Yorùbá, with little attention given to the comparative study of their poetry. Therefore, this essay is a comparative analysis of the two poets’ poems with particular reference to issues relating to religion and colonialism. Our findings reveal that Ṣóbọ̀ Aróbíodù usually comments on issues in a direct manner while Ọbasá comments both directly and indirectly on religious and colonial issues. Also, Ṣóbọ̀ Aróbíodù’s comments on religion are basically to commend Christianity as introduced in Nigeria by the European missionaries, while Ọbasá’s poetry usually satirizes or lampoons Islamic and traditional religions. Generally, Ọbasá’s view is mainly on Yorùbá ideology while religion and colonialism are the primary foci of Ṣóbọ Aróbíodù’s poetry. ̀ Therefore, there is no gainsaying that both poets advocate against religious autocracy. They both believe that colonialism is actually good, but they also argue that it also has a lot of disadvantages, which destroyed Yorùbá cultural heritage. Besides, both poets see colonialism as a movement that brings to the fore African modernization. The essay concludes that Ṣóbọ̀ and Ọbasá are both social poets in the areas of religion and colonialism.
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Karmakar, Goutam. "A Theological Study of Nissim Ezekiel’s Religious Outlook." Asian Journal of Humanity, Art and Literature 2, no. 2 (December 31, 2015): 71–76. http://dx.doi.org/10.18034/ajhal.v2i2.296.

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As the centuries passed by, the galaxy of Indian English Poetry become increasingly crowded. But the scenario was not like this during the early years. It is because only a few stars shine there, and Nissim Ezekiel is the pole star. His poetry contains so many aspects, themes, motives and symbols that sharpen and shape his poetic world. His poetry often shows irony, emotion, love, man-woman relationship, self- consciousness, a sense of discipline and self – criticism. He shows his concern for both modern and urban art and culture with the touch of Indian ethos and local colour. But as an Indian poet, he shows his thinking about God and religion in a vivid way. He also shows his changing view towards God and Indian theology in his poems. In this paper, I have tried to show Ezekiel’s religious outlook and aspects through some of his verses.
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Brouwer, Rein. "“Fragment of What Will Happen”." Religion and the Arts 23, no. 4 (October 10, 2019): 384–410. http://dx.doi.org/10.1163/15685292-02304003.

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Abstract The Swedish poet Tomas Tranströmer (1931–2015), winner of the 2011 Nobel Prize in Literature, is known for the perceptive metaphors in his poems “couched in deceptively spare language, crystalline descriptions of natural beauty and explorations of the mysteries of identity and creativity.” Although Tranströmer himself never made a secret of the religious tendency in his work, there is some discussion about the importance of the religious dimension in his poems, which are widely acclaimed in Sweden, a predominately secular country. This article discusses several discourses exploring the religious dimensions of Tranströmer’s poetry, and presents a new approach for understanding the religious and spiritual aspects of his art based on the work of philosopher of religion John D. Caputo. Caputo’s “hauntology” is claimed to be conducive in reading Tranströmer’s poetry as a religious text. A “hauntological” reading of the poetry of Tranströmer interprets the event that is haunting the poems, and suggests a new way of conceiving a religious insight in a work of modern art.
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Al-Khawaldeh, Sami, Nisreen N. Al-Khawaldeh, and Imad Khawaldeh. "A Linguistic Analysis of the Aesthetics of Intertextuality in Habib Al-Zyoudi’s Poetry." International Journal of Applied Linguistics and English Literature 6, no. 5 (July 6, 2017): 263. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.5p.263.

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Intertextuality appears to be extremely important to better realize the different layers of the intended meaning of texts (Ahmadian and Yazdani, 2013). To the best of the researchers’ knowledge and considering its significance, very few studies were done on intertextuality in Arabic poetry (e.g. Bahar, 2014; Zawahreh, 2013 and Al-Khawaldeh et.al, 2016) and none was done on intertextuality in Habib Al-Zyoudi’s poetry. Thus, this study aims to highlight the aesthetics of the intertextuality in Habib Al-Zyoudi’s poetry. It particularly analyzes some examples of these salient embedded religious and literary texts, and highlights their positive impact on enriching the text besides illuminating some associated issues in modern Jordanian poetry. The content analysis of Al-Zyoudi’s poetry collections reveals how intertextuality helps the poet enrich the poetic notions of language and rhyme, raise readers’ awareness of the all-encompassing impact of cultural, religious, literary issues and figures on poetry which in turns aids readers to understand the intended meaning of the poems. Thus, the researchers recommend that translators have a proper background knowledge of religious, cultural, proverbial and poetical phases that might be typically different across languages.
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Volkova, Anna G. "THE RECEPTION OF FRANCISCAN MYSTICS IN EUROPEAN POETRY OF THE 17TH CENTURY." Vestnik of Kostroma State University, no. 3 (2020): 117–21. http://dx.doi.org/10.34216/1998-0817-2020-26-3-117-121.

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European poetry of the 17th century has its own complicated metaphoric language the interpretation of which depends on understanding of different contexts. It is especially true about religious poetry that does not only use metaphors, motifs and stories from the Bible but also perceive the biblical text through some confessions and often through some directions within a confession. Such cultural and historical code is important and necessary for reception and interpretation of poetical text. Franciscans as a special direction in Roman Catholic spirituality influenced very much on European literature and especially on religious poetry of Middle ages, Renaissance and Baroque i.e. the late 16th – 17th centuries. The main point of the article is studying of key images and motifs of Franciscan spirituality that were expressed in German mystical poetry (on texts by Johannes Scheffler familiarly known as Angelus Silesius). Except traditional motifs of poverty, God’s love, one can find out thoughts about relationships between the Creator and its creature popular in theology and religious experience of Franciscans in his poetry. In poetry such ideas as an experience of communication with God are transmitted through poetical language, metaphors and also through special mean of concordia discors or connecting unconnectable.
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Hart, Kevin. "Poetry and Revelation: Hopkins, Counter-Experience and Reductio." Pacifica: Australasian Theological Studies 18, no. 3 (October 2005): 259–80. http://dx.doi.org/10.1177/1030570x0501800301.

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What is “religious poetry”? A brief study of three major critics — Samuel Johnson, T. S. Eliot and Harold Bloom — reveals the guiding assumptions behind the notion. These assumptions are then brought under scrutiny. A close reading of G. M. Hopkins' poem “God's Grandeur” reveals another way of considering religious poetry.
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Oakley, Mark. "Legislators of the Unacknowledged World: Poets and Prayer." Modern Believing: Volume 63, Issue 3 63, no. 3 (July 1, 2022): 235–43. http://dx.doi.org/10.3828/mb.2022.18.

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The article explores whether poetry might be as compelling a vehicle as liturgical or doctrinal language for exploring a human resonance that could still be termed ‘religious’. Poetry, with its containment of experience and its reach towards a distilled and broadened comprehension, is revealed as a welcome, and often surprising, channel for encountering a religious resonance that persists, and remains recoverable, in our ‘secular’ societies. As a ‘soul language’, poetry is considered as the native language of the human activity known as ‘prayer’.
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Hepburn, Ronald W. "Religious Imagination." Royal Institute of Philosophy Supplement 32 (March 1992): 127–43. http://dx.doi.org/10.1017/s1358246100005695.

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In some recent theological writing, imagination is presented as a power of the mind with crucial importance for religion, but one whose role has often suffered neglect. Its fuller acknowledgment has become a live issue today. ‘Theologians’, wrote Professor J. P. Mackey, ‘have recently taken to symbol and metaphor, poetry and story, with an enthusiasm which contrasts very strikingly with their all-but-recent avoidance of such matters’ (1986, p. 1). As well as relevant writings by Eliade and Ricoeur, there have been treatments of religious imagination by Professor John Mclntyre in his Faith, Theology and Imagination (1987) and in J. P. Mackey's composite volume entitled Religious Imagination.
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Miller, Patrick D. "Poetry and Theology." Theology Today 52, no. 3 (October 1995): 309–12. http://dx.doi.org/10.1177/004057369505200301.

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