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Ferretter, Luke. Towards a Christian Literary Theory. London: Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230006256.
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To receive a text: Literary reception theory as a key to ecumenical reception. New York: P. Lang, 1997.
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Reconstructing literature in an ideological age: A biblical poetics and literary studies from Milton to Burke. Grand Rapids, MI: W.B. Eerdmans Pub. Co., 1996.
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Wilks, Michael. Wyclif: Political ideas and practice. Oxford: Oxbow Books, 2000.
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Treip, Mindele. Allegorical poetics & the epic: The Renaissance tradition to Paradise lost. Lexington, Ky: University Press of Kentucky, 1993.
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Nolan, Edward Peter. Cry out and write: A feminine poetics of revelation. New York: Continuum, 1994.
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Bird, Jessalynn, red. Papacy, Crusade, and Christian-Muslim Relations. NL Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462986312.
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This book examines the role of the papacy and the crusade in the religious life of the late twelfth through late thirteenth centuries and beyond. Throughout the book, the contributors ask several important questions. Was Innocent III more theologian than lawyer-pope and how did his personal experience of earlier crusade campaigns inform his own vigorous promotion of the crusades? How did the outlook and policy of Honorius III differ from that of Innocent III in crucial areas including the promotion of multiple crusades (including the Fifth Crusade and the crusade of William of Montferrat) and how were both pope’s mindsets manifested in writings associated with them? What kind of men did Honorius III and Innocent III select to promote their plans for reform and crusade? How did the laity make their own mark on the crusade through participation in the peace movements which were so crucial to the stability in Europe essential for enabling crusaders to fulfill their vows abroad and through joining in the liturgical processions and prayers deemed essential for divine favor at home and abroad? Further essays explore the commemoration of crusade campaigns through the deliberate construction of physical and literary paths of remembrance. Yet while the enemy was often constructed in a deliberately polarizing fashion, did confessional differences really determine the way in which Latin crusaders and their descendants interacted with the Muslim world or did a more pragmatic position of ‘rough tolerance’ shape mundane activities including trade agreements and treaties?
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Allegorical poetics and the epic: The Renaissance tradition to Paradise lost. Lexington, Ky: University Press of Kentucky, 1994.
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Kazakova, Gandalif. The problem of formation of romantic historicism and rehabilitation of medieval culture in the creative heritage of F. R. de Chateaubriand. ru: INFRA-M Academic Publishing LLC., 2020. http://dx.doi.org/10.12737/1044190.
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The monograph is devoted to the literary and scientific heritage of the famous French writer, historian, philosopher, thinker, diplomat and statesman F. R. de Chateaubriand, whose scientific works were practically unknown to the Russian reader for many decades. Being the founder of French romanticism and laying the main elements of this direction of culture, F. R. de Chateaubriand nevertheless causes numerous disputes and questions. The monograph shows the process of formation of the writer's romantic worldview on the example of his early works, which still retain traces of the literature of the XVIII century and already carry new romantic trends of the XIX century. The author also presents the facts of the writer's biography and analyzes a number of his historical works devoted to medieval France. From the Renaissance until the end of the XVIII century, one of the elements of medieval architecture and Christian religion-Gothic architecture — was perceived as something negative, barbaric, rude, completely inconsistent with the aesthetics of the XVI — XVIII centuries. F. R. de Chateaubriand was one of the first researchers who discovered the beauty of Gothic churches and the color of national history to the mass reader at the turn of the XVIII—XIX centuries. The rehabilitation of Gothic architecture was accomplished by F. R. de Chateaubriand in his Treatise "the genius of Christianity". The famous "forest theory" of the origin of Gothic helped to "remove" negative assessments of the middle Ages and influenced the formation and development of romanticism both in France and in other European countries. It was F. R. de Chateaubriand's idea of the relationship between medieval architecture and Christian consciousness that influenced all the subsequent development and formation of the history of medieval art. For a wide range of readers interested in the history of literature.
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Garcia-Serrano, Francisco, red. The Friars and their Influence in Medieval Spain. NL Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462986329.
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The mendicant friars, especially the Dominicans and the Franciscans, made an enormous impact in thirteenth-century Spain influencing almost every aspect of society. In a revolutionary break from the Church’s past, these religious orders were deeply involved in earthly matters while preaching the Gospel to the laity and producing many of the greatest scholars of the time. Furthermore, the friars reshaped the hierarchy of the Church, often taking up significant positions in the episcopate. They were prominent in the establishment of the Inquisition in Aragon and at the same time they played a major part in interfaith relations between Jews, Muslims and Christians. In addition, they were key contributors in the transformation of urban life, becoming an essential part of the fabric of late medieval cities, while influencing policies of monarchs such as James I of Aragon and Ferdinand III of Castile. Their missions in the towns and their educational role, as well as their robust associations with the papacy and the crown, often raised criticism and lead to internal tensions and conflict with other clergymen and secular society. They were to be both widely admired and the subjects of biting literary satire. As this collection demonstrates, the story of medieval Spain cannot possibly be fully told without mention of the critical role of the friars.
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1934-, Walhout Clarence, i Ryken Leland, red. Contemporary literary theory: A Christian appraisal. Grand Rapids, Mich: W.B. Eerdmans, 1991.
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Walhout, Clarence. Contemporary Literary Theory: A Christian Appraisal. Eerdmans Pub Co, 1991.
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Towards a Christian Literary Theory (Cross-Currents in Religion and Culture). Palgrave Macmillan, 2003.
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Gruber, Eberhard, i Jean François Lyotard. The Hyphen : Between Judaism and Christianity (Philosophy and Literary Theory). Humanity Books, 1999.
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Bredsdorff, Thomas. Deconstructing Hans Christian Andersen: Some of his fairy tales in the light of literary theory--and vice-versa (Nordic roundtable papers). Center for Nordic Studies, University of Minnesota, 1993.
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1927-, Watson George, red. Critical essays on C.S. Lewis. Aldershot, Hants, England: Scolar Press, 1992.
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Watson, George. Critical Thought Series 1 (Critical Thought, No 1). Scolar Pr, 1992.
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Lunn-Rockliffe, Sophie. Early Christian Political Philosophy. Redaktor George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0009.
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Early Christian political philosophy is not a unified, theoretical, and coherent system, but is embedded in a range of Christian works of apology, theology, and exegesis. Literate (and therefore elite) Christians from the apologists to Augustine were subject to a range of political and social pressures, and their political thinking was often contingent and incidental. What is the ultimate goal of political life for Christians? What is the good life for Christians? Between Constantine's reign and that of Theodosius at the close of the fourth century, emperors veered from the pious to the “heretical,” with a single pagan interruption. It was a common rhetorical conceit for Christians to redefine philosophy as Christianity, and one that became more urgent during Julian's reign. He attempted to wrest Greek philosophy and culture from the Christians for his revived paganism, dubbed “Hellenism,” and even barred Christians from teaching in his school edict of 362. This article focuses on early Christian political philosophy as well as ecclesiology, eschatology, and asceticism.
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Francis Of Assisi And His Canticle Of Brother Sun Reassessed. Palgrave Macmillan, 2013.
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Glausser, Wayne. Christians and Adversaries in the Evolving Norton Anthology of English Literature. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190864170.003.0004.
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This chapter examines fifty years of evolving annotations in the influential Norton Anthology of English Literature. As editors provide information about canonical works that aim to present Christian truth—like The Faerie Queene and Paradise Lost—they find themselves entangled with an increasingly secular literary world. Notes from earlier editions tend to reflect the perspective of a Christian insider; later editions gradually revise these notes to reflect a more secular literary landscape and to attract the broadest possible audience. The chapter studies these effects by focusing on three “adversaries” to Christianity (as seen by many traditional Christians): Milton’s Satan, Islam, and queer sexuality. Later editions of Norton secularize the anthology by excising or revising notes that endorse or privilege Christian beliefs, but the new notes are not belief-neutral in any simple sense.
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Marenbon, John. 5. Institutions and literary forms. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780199663224.003.0005.
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‘Institutions and literary forms’ explains how the history of Latin Christian philosophy is strikingly different from the other three traditions, because so much of the best work took place in, and was shaped by, institutions dedicated to teaching and learning. In Islamic lands, the focus of teaching and learning was on the relationship between teacher and pupil. In all four traditions, medieval philosophizing centred around commentary, but there was also a tendency for thinkers to try to bring together in a single work (summa or treatise) their understanding of the whole of philosophy or theology. Dialogues and other literary forms, such as versification and novels, were also used.
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Hudson, Anne, i Michael Wilks. Wyclif: Political Ideas and Practice. Oxbow Books Limited, 2000.
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Dandekar, Deepra. The Subhedar's Son. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190914042.001.0001.
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The book The Subhedar’s Son: A Narrative of Brahmin-Christian Conversion from Nineteenth-Century Maharashtra is based on an annotated translation of the Marathi book Subhedārāchā Putra written in 1895 by Rev. Dinkar Shankar Sawarkar. This book explores the experience of Christian conversion among Brahmins from the earliest Anglican missions of the Bombay Presidency (Church Missionary Society) established in the nineteenth century. Investigating how Brahmin converts counterbalanced social and family ostracism and accusations of procolonialism by retaining upper-caste and Marathi identity, this book demonstrates how retaining multiple identities facilitated Christian participation in the early nationalist and reformist intellectual movements of Maharashtra. Further, Brahmin Christians contributed to the burgeoning vernacular literary market as authentic rationalists and modernists, who countered atheism and challenged Hindu social-religious reform as inadequate. Not only did early vernacular Christian literature contribute to the precipitation of knowledge on ‘religion’ in colonial Maharashtra, as sets of dichotomized ideas and identities, but converts also transcended these dichotomized binaries by staging ‘conversion’ as a discursive activity straddling emergent religious, ethnic, and caste differences. Discussing whether nineteenth-century Marathi upper-caste converts constituted an ethnic community, the book explores how interstitial identity between multiple and ascribed ethnicities in colonial Maharashtra produced Brahmin Christians as a political minority whose demographic strength dwindled with the independence of India. Their presence today, elicited only within the history of vernacular literature from nineteenth-century Maharashtra, reveals how converts sought to integrate themselves with both Marathi and Christian society by rearticulating Christian devotion within Indic frameworks of Bhakti.
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Teubner, Jonathan D. The Augustinianism 2 of the Rule of St Benedict. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198767176.003.0011.
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Chapter 8 examines the Benedictine conversatio as a life of prayer that arises out of a constellation of Augustinian themes. Despite its many literary borrowings from monastic traditions of the East, Benedict’s use of regula and conversatio is situated within an Augustinian understanding of Christian existence that is constellated around a life of prayer grounded in hopeful patience. In Benedict’s Rule, one can detect an expansion of the form Augustine imagined redemption to take in this life. For monks, as for lay and clerical Christians, redemption is eschatologically achieved but held in hope until the age to come. Through a reading of four key chapters of the Rule (3, 7, 71–2), Benedict’s Augustinianism 2 comes into view as a theory of individual growth.
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Derrick, Stephanie L. The Fame of C. S. Lewis. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198819448.001.0001.
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This book considers the history of British literary scholar, author and Christian apologist C. S. Lewis’s fame from the 1940s through the present and compares his contrasting patterns of reception in Britain and America. Lewis was both an esteemed literary figure and a divisive personality among his colleagues at Oxford and Cambridge Universities, who recognized his penchant for projecting a persona. It took the outbreak of the Second World War and invitations from Christian leaders to draw Lewis into crafting popular Christian apologetics. Yet Lewis’s reasons for writing books that were accessible to a broad audience, including his children’s books, were rooted in a literary theory informed by his early reading life in Edwardian Belfast and his objections to literary modernism. The reception of Lewis’s popular works in America was shaped by the fact that American readers did not appreciate Lewis’s literary and cultural context. His posthumous fame, furthermore, should be accredited in part to factors independent of the qualities of his work: e.g. the publishing history of his books, the rise of visual media, the history of evangelicalism, and the manipulation of his legacy by the C. S. Lewis Estate. The evolution of rival portraits of Lewis as a Christian apologist and a children’s author is equally part of this story. Lewis’s platform as a contrarian Christian resisting modernity and his reactions to the intellectual, social, and religious changes of his day made the critical difference to his disparate transatlantic receptions.
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Chatterjee, Paroma. Ancient Statues, Christian City. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190278359.003.0013.
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This chapter examines some of the public statues of Constantinople between the 4th and sixth centuries CE, and their significance to a Christian audience as illuminated in literary records pertaining to the city. The Parastaseis Syntomoi Chronikai account dated to the eighth century CE, which not only describes the statues in their historical urban settings, but also details various encounters of viewers with them. Roman Empire perception was perpetuated into the future and encapsulated by the statues. The statues proved themselves to be superior to Christian images, which, up until the ninth century CE, were repeatedly debated concerning their very validity. The statues, however, never suffered the official interrogation and violence their Christian counterparts did—adding to their charisma and appeal over generations. Constantinopolitan public statuary offers critical insights into the ways a controversial ancient heritage imbricated itself into the very fabric of Christian material infrastructure and endured.
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Johnson, Aaron P. Early Christianity and the Classical Tradition. Redaktorzy Daniel S. Richter i William A. Johnson. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199837472.013.43.
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Although frequently treated as a separate phenomenon in the Roman Mediterranean, the literary work produced by Christian intellectuals (especially Justin Martyr, Athenagoras, Tatian, and Theophilus) in the first centuries of our era is best appreciated within the literary, philosophical, and performative contexts of the Second Sophistic. Their adoption of a stance of free speech toward those in power was formulated as an extension of philosophical modes of self-presentation. Furthermore, the Christian explorations of middle Platonist notions of the Demiurge’s possession or use of logos coalesced with their impulse to quote and further proliferate logoi as part of Christian intellectual and textual culture. Of great importance was likewise the concern of many Christian apologists to combat the Hellenocentric assumptions of their day and to begin producing world chronological investigations that sought to remove the Greek identity from its position of cultural superiority.
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Myers, Alicia. Blessed Among Women? Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677084.001.0001.
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Mothers appear throughout the New Testament. Called “blessed among women” by Elizabeth in the Gospel of Luke, Mary, the mother of Jesus, is the most obvious example. But Mary is joined by Elizabeth, a chorus of unnamed mothers seeking healing or promotions for their children, as well as male mothers, including Paul (Gal 4:19–20) and Jesus. Although interpreters of the New Testament have explored these maternal characters and metaphors, many have only recently begun to take seriously their theological aspects. This book builds on previous studies by arguing maternal language is not only theological but also indebted to ancient gender constructions and their reshaping by early Christians. Especially significant are the physiological, anatomical, and social constructions of female bodies that permeate the ancient world where early Christianity was birthed. This book examines ancient generative theories, physiological understandings of breastmilk and breastfeeding, and presentations of prominent mothers in literature and art to analyze the use of these themes in the New Testament and several, additional early Christian writings. In a context that aligned perfection with “masculinity,” motherhood was the ideal goal for women—a justification for deficient, female existence. Proclaiming a new age ushered in by God’s Christ, however, ancient Christians debated the place of women, mothers, and motherhood as a part of their reframing of gender expectations. Rather than a homogenous approval of literal motherhood, ancient Christian writings depict a spectrum of ideals for women disciples even as they retain the assumption of masculine superiority.
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Thickstun, Margaret Olofson. The Pilgrim’s Progress, Part II (1684). Redaktorzy Michael Davies i W. R. Owens. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199581306.013.16.
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This chapter discusses how writing The Pilgrim’s Progress, Part II (1684) allowed Bunyan to explore areas of Christian experience that Part I did not address, especially the workings of an ideal church and the spiritual lives of women, including the issue of literacy and women’s access to the Word. Anticipating a younger and female readership for this story of Christiana, her children, and her friend Mercie, Bunyan adopts in Part II a more didactic style, replacing Part I’s emphasis on testifying to spiritual experience with frequent scenes of catechizing. Great-heart the minister creates the spiritual community in Part II and guides it through a landscape far more welcoming to pilgrims than that of Part I. Because women’s ‘burdens’ are internal, connected to their sexuality, they cannot be lost, only contained through marriage, child-bearing, and obedience to male authority.
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David, Benson C., i Blanchfield Lynne S. 1959-, red. The manuscripts of Piers Plowman: The B-version. Woodbridge, Suffolk, UK: D.S. Brewer, 1997.
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Blanchfield, Lynne S., i C. David Benson. Manuscripts of Piers Plowman: The B-Version. Boydell & Brewer, Limited, 1997.
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Blanchfield, Lynne S., i C. David Benson. The Manuscripts of Piers Plowman: The B-Version. D.S.Brewer, 1997.
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Wolfe, Jessica. Hesiod and Christian Humanism, 1471–1667. Redaktorzy Alexander C. Loney i Stephen Scully. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190209032.013.28.
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This chapter surveys the scholarly and poetic engagement with the poems of Hesiod during the sixteenth and seventeenth centuries, focusing on editions, translations, and philosophical and literary interpretations produced in northern Europe and England in the century and a half after the Protestant Reformation. The first part discusses the most influential early printed editions and Latin translations of Hesiod’s poems, as well as their scholia and other paratexts. The second and third parts examine the interpretive traditions that prevailed among Italian humanists and their northern counterparts, the latter focusing on Erasmus and Melanchthon. The fourth and fifth parts focus on the French and English Renaissance, examining the most significant editions of Hesiod produced in these nations as well as the incorporation of Hesiodic myths and motifs by major poets such as Ronsard and Spenser. The final section examines Paradise Lost’s complex imitation of Hesiodic cosmogony.
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Gold, Barbara K. Perpetua. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195385458.001.0001.
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This book is an overview of the Christian martyr Perpetua’s life and the cultural, religious, political, literary, social, and physical contexts in which she lived. It does not attempt to be a full biography of Perpetua because we do not have enough information about her. It discusses the narrative work in Latin, the Passio Sanctarum Perpetuae et Felicitatis, composed by her and by her editor while she was awaiting execution, and its authenticity. It also discusses the descriptions of martyrs as athletes and the gendering of martyrs in early Christian writers; the social milieu in which Perpetua lived in ancient Carthage; the conditions in Roman Africa in the third century CE; the conditions for Christians and pagans in the third century CE; Perpetua’s family, education, and social status; the social and physical conditions of martyrdom in the third century CE; and the legacy of Perpetua and her text among later writers. The book aims to discuss in depth such contested issues as whether Perpetua herself wrote the part of the text attributed to her, how fictionalized the accounts of martyrdom accounts were, and what the status of these martyrs and their stories were during the pre-Constantinian period.
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Shaner, Katherine. Enslaved Leadership in Early Christianity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190275068.001.0001.
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Slaves were ubiquitous in the first- and second-century CE Roman Empire, and early Christian texts reflect this fact. This book argues that enslaved persons engaged in leadership roles in civic and religious activities. Such roles created tension within religious groups, including second-century communities connected with Paul’s legacy. Archaeological materials, epigraphy, and literature from Ephesos and environs illustrate these power struggles with clarity. Enslaved persons were religious specialists, priests, and leaders in cultic groups, including early Christian groups. Thus, the book paints a complex picture of enslaved life in Asia Minor to illustrate how enslaved persons enacted roles of religious and civic significance that potentially upended social hierarchies which privileged wealthy, slaveholding men. Yet even as the enslaved engaged in such authoritative roles, Roman slavery was not a benign institution nor were early Christians kinder and more egalitarian toward slaves. Both early Christian texts (such as Philemon, 1 Timothy, and Ignatius’s letters) and archaeological finds from Ephesos defend, construct, and clarify the hierarchies that kept enslaved persons under the control of their masters. This book brings together archaeological materials and literary texts using feminist rhetorical criticism. In doing so, it shows how archaeological materials attempt to persuade viewers, readers, and inhabitants of the city. Early Christian texts similarly attempt to persuade readers that slaves should not hold leadership positions. Thus the book illustrates a historical world in which control of slaves must continually be asserted. It demonstrates that master-slave hierarchies were unclear, disjointed, and even subverted in everyday religious activities.
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Cherbuliez, Juliette. In the Wake of Medea. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823287826.001.0001.
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This book explores the rhetorical, literary, and performance strategies through which violence appears and persists in early modern French tragedy, a genre long understood as passionless and refusing all violence. The mythological figure of Medea, foreigner who massacres her brother, murders kings, burns down Corinth, and kills her own children, can serve as a paradigm for this violence. An alternative to western philosophy’s ethical paradigm of Antigone, the Medean presence offers a model of radically persistent and disruptive outsiderness—for classical theater and its wake in literary theory. In the Wake of Medea explores a range of artistic strategies integrating violence into drama: rhetorical devices like ekphrasis, dramaturgical special effects, and shifts in temporal structures. The full range of this Medean presence appears in literal treatments of Medea (Médée, La Conquête de la Toison d’Or) and in tragedies figuratively invoking a Medean presence (Hercule mourant, Phèdre, Athalie). Of interest to specialists, political theorists, and students of theater, it explores works by well-known dramaturges (Racine, Corneille) alongside a breadth of neoclassical political theater (spectacular machine plays, Neo-Stoic parables, didactic Christian theater). In the Wake recognizes the Medean force within these tragedies, while also exploring why violence remains so integral to literature and arts today.
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Ruse, Michael. Moving Forward. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190867577.003.0012.
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The Augustinian vision of humankind, on which so much Christian thinking about war is based, is false. Thanks to Darwinian evolutionary biology we know there was no original couple, Adam and Eve; there was no eating of the apple; there is no original sin. We are not innately depraved in this way. Morbid fatalism is inappropriate. The killer-ape vision of humankind, on which so much Darwinian thinking about war is based, is equally false. Thanks to updated Darwinian evolutionary biology, we know that we did not evolve in the violent ways often presumed, and that in major respects we are designed to avoid war. Culture, particularly agriculture, changed much of that and war became common. Changing this is not to go against our nature. Naïve optimism is no more in place. There is hope of more constructive engagement between Christians and Darwinians. On the Christian side, there are alternative theologies to Augustinian Atonement theology, notable Incarnational theology, not dependent on a literal Adam and Eve. On the Darwinian side, there are fresh empirical findings and interpretations, with truer understandings of human history and nature. Perhaps now, together, we can move forward the debate on the nature and causes and possible ending of human warfare.
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Barclay, John M. G. The Letters of Paul and the Construction of Early Christian Networks. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198804208.003.0012.
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The chapter argues that, contrary to what might be expected, in Paul’s network of early Christian communities, letters were subsidiary to non-literary, and thus non-epistolary, forms of face-to-face communication during meetings, by messengers, and through conversation and gossip. As Barclay shows in a close reading of 2 Cor 8:16–24, there was a lot going on orally before, behind, and in the wake of Paul’s letter(s) to the Corinthians. Nevertheless, Paul’s letters had a threefold managerial import: they managed perceptions as well as reputations, and they fulfilled a controlling function in that they affirmed his authority over his churches. Barclay claims that practice and physical presence were ultimately deemed superior to words and letters, and that Paul’s letters acquired the dominant role that we assign to them only in the subsequent rereading by different Christian communities.
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Hamilton, Michael W. The Bible and Christian Scientists. Redaktor Paul C. Gutjahr. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190258849.013.29.
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Christian Scientists read and study the Bible in conjunction with Science and Health with Key to the Scriptures by Mary Baker Eddy, a book first published in 1875. Eddy’s Puritan heritage, including her rebellion against the doctrine of predestination, and the convergence of Eddy’s religious commitments with her desire to regain her own health and to more generally relieve human suffering, influenced her approach to the Bible and supplied the dominant motifs for her teaching, writing, preaching, and organizing. Eddy’s ideas were rooted in the bible, but she promoted the same individual agency toward the bible as she did for her readers’ lives in general. This agency would allow readers of her book to make the Bible their own. Her experience demonstrated that the scriptures became more authoritative when it was the spiritual, not the literal meaning that really counted.
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Ludlow, Morwenna. Art, Craft, and Theology in Fourth-Century Christian Authors. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198848837.001.0001.
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Ancient authors commonly compared writing with painting. The sculpting of the soul was a common philosophical theme. This book takes its starting-point from such figures to recover a sense of ancient authorship as craft. The ancient concept of craft (ars, technē) spans ‘high’ or ‘fine’ art and practical or applied arts. It unites the beautiful and the useful. It includes both skills or practices (like medicine and music) and productive arts like painting, sculpting, and the composition of texts. By using craft as a guiding concept for understanding fourth-century Christian authorship, this book recovers a sense of them engaged in a shared practice which is both beautiful and theologically useful, which shapes souls but which is also engaged in the production of texts. It focuses on Greek writers, especially the Cappadocians (Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa) and John Chrysostom, all of whom were trained in rhetoric. Through a detailed examination of their use of two particular literary techniques—ekphrasis and prosōpopoeia—it shows how they adapt and experiment with them, in order to make theological arguments and in order to evoke an active response from their readership.
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de Bruyn, Theodore. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199687886.003.0008.
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The Conclusion reviews the spectrum of amulets with Christian elements and the range of hands with which they were written. The formulaic character of many amulets with regards to both conventional and Christian elements allows one to observe, in varying degrees, the ‘conditioned individuality’ of their writers. The salience that a particular element, customary or Christian, held for a scribe may be hard to determine. Nevertheless, some scribes, it is argued, were closer culturally and socially than others to the institutional centre of the Egyptian church. Finally, one must consider what sorts of persons, including clergy, monks, and nuns, would have been able to write the amulets discussed in this book, given the nature of literacy at the time and the range of hands with which the amulets were written.
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Hanaway-Oakley, Cleo. Reciprocal Seeing and Embodied Subjectivity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198768913.003.0002.
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This chapter considers the previous ways in which literary scholars have used film theory in their interpretations of Ulysses. Joyce scholars have tended to favour the psychoanalytic film theories of Christian Metz and Laura Mulvey, employing them in their analyses of the relationship between Gerty and Bloom in the ‘Nausicaa’ episode of Ulysses. Phenomenology is offered as an alternative approach, as a way of seeing beyond the seemingly rigid binaries of seer/seen, subject/object, absorptive/theatrical, and personal/impersonal. Starting from Merleau-Ponty’s ‘The Film and the New Psychology’ (1945), then moving on to consider the ideas of contemporary film phenomenologists (such as Vivian Sobchack, Spencer Shaw, and Jennifer Barker), the second half of the chapter outlines the insights provided by phenomenology, focusing on the reciprocity of cinematic perception and the embodied nature of film spectatorship.
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McDowell, Nicholas. Rabelaisian Comedy and Satire. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199580033.003.0018.
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This chapter discusses the influence of François Rabelais in English literary culture. It looks at this impact on earlier English prose narrative and fiction of Rabelais' loosely related tales of gluttonous, bibulous giants and their fantastic adventures, collectively known as Gargantua and Pantagruel (1532–64). ‘Rabelaisian’ is of course an adjective which in both criticism and common linguistic currency has become detached from its literary and authorial origins to become an alternative term for the ‘bawdy’, the ‘vulgar’, and the ‘earthily humorous’. The chapter shows the process beginning from the moment the term is coined to describe an author's character rather than appraise their literary style, evoking a sensibility healthily drawn to festivity and indulgence but also somewhat at odds with Christian decency. The generality of the term has doubtless contributed to the vagueness of much critical discussion.
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Jones, Richard J. Anglican Schools in Muslim-Majority Societies, 1910–2010. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.003.0016.
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When the Christian movement inserts itself into a culture, indigenous institutions serving to inculcate values and to teach both a world-view and religious rites are necessarily affected. In societies where Islam was dominant or was reviving in the period 1910–2010, Christian schools had to win acceptance from local parents as well as from political authorities. Anglican missionaries in northern India; in greater Syria, Egypt, and Sudan; and in East and West Africa engaged their host societies at differing levels. Some proffered literacy in local languages, aiming to equip Bible readers and Church leaders. Others aimed to prepare elites to become social leaders using Western logic and techniques. Some Anglican schools retained their Christian ethos by confining their work to underserved populations, or by good service to elites; others were absorbed into state-run school systems.
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Larsen, Matthew D. C. Epilogue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190848583.003.0008.
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Approaching the Gospel according to Mark as unfinished notes, the author argues that literary critics do not “find” nuanced literary structure in the text. They produce it—not unlike what the Gospel according to Matthew does with the Gospel according to Mark. The author proposes a new methodological framework for future study of early Christian gospels. He points to an example from cultural history (Robert Darnton’s work on eighteenth-century French folk tales) and to possible projects in the digital humanities in order to begin to think about how to reconceptualize the process of gospel writing.
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Marsham, Andrew. Universal Histories in Christendom and the Islamic World, c.700–c.1400. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199236428.003.0022.
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This chapter examines how the part of the world ruled mainly by Christian or Muslim monotheists comprised three main overlapping zones of political, religious, and linguistic culture. First, the various western Christian kingdoms and their northern and eastern borders with the Scandinavian, Germanic, Turkic, and Slavic worlds; second, the Christian Byzantine Empire, centered on Constantinople, and its wider penumbra of satellites and commercial and diplomatic contacts, predominantly in Slavic and Turkic Eurasia; and third, the vast Islamic Empire of the Caliphate and, after its accelerating fragmentation in the ninth and tenth centuries, the ‘commonwealth’ of Islamic successor states. The literate elite in each of these regions used a lingua franca: Latin in the Christian West, Greek in Byzantium, and Arabic in the Islamic world.
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Farriss, Nancy. The Art of Persuasion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190884109.003.0011.
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Missionaries and their native co-authors incorporated traditional indigenous oratory into Christian sermons in order to persuade, as well as instruct, the Indian neophytes. An analysis of sermons and devotional literature in indigenous languages reveals many examples of the refined style of Mesoamerican ceremonial discourse, especially the most characteristic literary device of paired couplets, or difrasismos. A comparison is made between Renaissance European and Mesoamerican poetics as represented in Mixtec and Zapotec texts, with an emphasis on the miracle stories of Marian devotion and deathbed exhortations. The rhetorical strategy, which relied on privileging familiar indigenous form over alien Christian content, may have gained a more attentive but not necessarily more convinced audience.
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Krueger, Roberta. Towards Feminism: Christine De Pizan, Female Advocacy, and Women’s Textual Communities in the Late Middle Ages and Beyond. Redaktorzy Judith Bennett i Ruth Karras. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199582174.013.031.
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Although "feminist" claims for full legal and political emancipation were nonexistent in the Middle Ages and women had restricted access to education, many elite women throughout Europe left eloquent written testimony of their intellectual and literary gifts. Some women explicitly took up the pen to defend women's honor against misogynistic attacks and to champion their contributions to society. This chapter focuses on the pro-feminine works of Christine de Pizan (1364–1430?), who not only engaged in an epistolary debate with male authorities denouncing the Romance of the Rose as antifeminist, but also wrote two works explicitly defending female virtue and promoting women's social well-being: The City of Ladies and The Treasure of the City of Ladies. Christine's work participated in the spread of women's literacy; her female advocacy anticipated arguments for women's education and critiques of marriage made by subsequent female humanists and early modern women writers in France, Italy, and England.
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Hudson, Hud. Fallenness and Flourishing. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198849094.001.0001.
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This book opens with defenses of the philosophy of pessimism, first on secular grounds and then again on distinctively Christian grounds with reference to the fallenness of human beings. It then details traditional Christian reasons for optimism with which this philosophy of pessimism can be qualified. Yet even among those who accept the general religious worldview underlying this optimism, many nevertheless willfully resist the efforts required to cooperate with God and instead pursue happiness and well-being (or flourishing) on their own power. On the assumption that we can acquire knowledge in such matters, arguments are presented in favor of objective-list theories of well-being and the Psychic Affirmation theory of happiness, and the question—“How are people faring in this quest for self-achieved happiness and well-being?”—is critically investigated. The unfortunate result is that nearly everywhere people are failing. The causes of failure, it is argued, are found in the noetic effects of sin—especially in inordinate self-love and self-deception, but also in insufficient self-love—and such failure manifests both in widespread unhappiness and in that most misunderstood of the seven deadly sins, sloth. After a literary tour designed to reveal the many different ways that sloth can damage a life, a constructive proposal for responding to this predicament featuring the virtue of obedience is articulated and defended. This virtue is analyzed, illustrated, located in a new theory of well-being, and recommended to the reader.
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Karras, Ruth Mazo. Reproducing Medieval Christianity. Redaktor Adrian Thatcher. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199664153.013.007.
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This chapter examines three ways in which ideas about reproduction loomed large in medieval Christian culture: its relation to ideas about sexuality and nature, the somewhat overlapping topic of its relation to the sacrament of marriage, and the use of fictive parenthood or reproductive metaphors in Christian thought. Medieval Judaism is used as a point of comparison to highlight what is, or is not, distinctive about Christianity. The chapter argues that although virginity and celibacy got a great deal of literary attention, reproduction was the expectation for most medieval people and a tension about its value shaped their world. The period from 1100 to 1500 is the main focus but earlier writings, especially those of St Augustine, were highly influential.