Дисертації: "Literature as ersatz theology"

1

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

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2

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

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3

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

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4

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

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

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5

Jacobus, Robert J. "Defining environmental theology content analysis of associated literature /." Morgantown, W. Va. : [West Virginia University Libraries], 2001. http://etd.wvu.edu/templates/showETD.cfm?recnum=1885.

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Thesis (M.S.)--West Virginia University, 2001.
Title from document title page. Document formatted into pages; contains vii, 45 p. : ill. (some col.). Vita. Includes abstract. Includes bibliographical references (p. 22-27).

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6

Burton, Tara Isabella. ""Narrative dandyism" : the theology of creation in the French decadent-dandyist novel, 1845-1907." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:4bb3da1e-a2f8-40bf-ba9c-c960ebf6976c.

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

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7

Grant, Lloyd W. "The covenant relationship a step toward a hermeneutical-homiletical framework for legal literature /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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8

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

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9

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

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10

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

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

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11

Stovell, Beth Marie. "A love-informed fiction Charles Williams's romantic theology in his novels /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p048-0313.

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12

O'Key, Jeffrey Lee. "Facing into the wind: The Kierkegaardian turn in Hester's return to Boston at the end of "The Scarlet Letter"." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/284311.

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Hester returns to Boston at the end of The Scarlet Letter out of love for Dimmesdale--a love transformed by the very "Thou shalt not" she transgresses at the beginning of The Scarlet Letter. This transformation hinges on her transformed relationship to God ("Heaven's will"). Her love, transformed into a duty (through a mechanism explained by Soren Kierkegaard in Works of Love catapults her out of history (spiritually speaking) into a parallel existence, paralleling the two-fold structure of The Scarlet Letter . Deploying itself between two acts of hesitation, The Scarlet Letter is, ironically, not about hesitancy, but about an end to hesitancy in the leap (what I call "the turn," "willing the eternal" and "recollecting the future"). In returning to Boston, Hester turns the clock back to when Dimmesdale still lived, and as the Christian, by faith, looks forward to the imminent return of Jesus Christ, so Hester, at the end of The Scarlet Letter looks forward to the return of Dimmesdale to her side. Hawthorne indicates this fidelity and this expectation indirectly, by reflecting Kierkegaardian repetition in grammatical and rhetorical repetition--and in the manner in which he misappropriates the last line of Marvell's "The Unfortunate Lover." The gap that exists between the narrative level of The Scarlet Letter and its ironic level (in which the humorist in Hawthorne operates) is but one of numerous gaps in the text, recreating the precondition of the turn, as well as reflecting the founding moment in American history: the Pilgrims' fiducial crossing of the Atlantic to begin a new nation. In this sense, The Scarlet Letter is quintessentially American, since its essential, like Huckleberry Finn is quintessentially American, since its essential theme is the flight to the frontier (in this case, from history to eternity). Hester's return is not so much an "exemplum of historical continuity" (Bercovitch's position in The Office of The Scarlet Letter) as an example of the radical discontinuity that installs itself in a believer's heart when he or she embraces eternity in the face of logic and history's resistance to the miraculous. This embracing is rather like a dance. At the end of The Scarlet Letter Hester (all unseen and unguessed) dances her faith, and faithfully dances, her love for Arthur Dimmesdale, repudiating logic, repudiating history, repudiating her former inconstancy.

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13

Jenkins, Clare Helen Elizabeth. "Jansenism as literature : a study into the influence of Augustinian theology on seventeenth-century French literature." Thesis, University of Bristol, 2006. http://hdl.handle.net/1983/3ab04713-bc11-46a5-8604-507e1d753038.

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This study investigates the effects of Jansenist theology on seventeenth-century French literature. After an initial explanation of the history of the Jansenist movement and its specific beliefs, there then follows a study into some of the works produced by members of this group. These citations have also been used in order to trace the development of the movement over the seventeenth century. For the purpose of this research, the term J ansenism has been taken to refer to the movement in the seventeenth century and has not been extended into the following century. Once this description has been given, the following four chapters each deal with an individual author and their connection to the Jansenist movement. Their principle works are then studied in order to ascertain the level of influence exerted by this form of religious piety on their literary output. Chapter Two deals with Pascal and concentrates on his Lettres Provinciales and Pensees. Chapter Three studies La Rochefoucauld's Maximes, which are a prime example of the pessimistic view of mankind that was so prevalent during this century. Chapter Four looks into two of Madame de Lafayette's novels, La Princesse de Cleves and La Comtesse de Tende. Chapter Five then studies Racine, a figure whose personal connections with the Jansenist movement, and subsequent estrangement from it, have been well studied. Finally the Conclusion draws together the findings from these chapters and demonstrates how the movement's own development led to changes in how Jansenist doctrine affected the literature of the seventeenth century.

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14

Omberg, Katie. "The liberation of God : women writing a new theology /." South Hadley, Mass. : [s.n.], 2008. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2008/259.pdf.

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15

Simmons, Joseph E. "Via Litteraria: Marilynne Robinson's Theology Through a Literary Imagination." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:108075.

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Thesis advisor: Dominic Doyle
Thesis advisor: Matthew Potts
It will be argued that the Word became incarnate in the world to lead us back to God the Creator, and this exitus and reditus is given and received in human language. In like manner, the words of great literature can direct our attention and reinvigorate the modern cosmic imaginary with a Christian imagination, instructing the reader to engage in a dive into the particulars of his or her concrete life. In mining those details, s/he can attain insights. We will call this trek of inquiry a via litteraria — connecting our lives with the life of God, by way of literature. To that end we will focus on the work of the American Christian writer of fiction and essays, Marilynne Robinson, who is a prime example of this via litteraria
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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16

Anthony, Patrick. ""Adam's task" the poetry of Derek Walcott and Caribbean theology (A study in the relationship between literature and Christian theology) /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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17

MARIANO, ALEX VILLAS BOAS OLIVEIRA. "THEOLOGY AND LITERATURE AS THEOPATHODICY: SEARCH FOR A THEOLOGICAL POETIC THOUGHT." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2013. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=34469@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
FUNDAÇÃO DE APOIO À PESQUISA DO ESTADO DO RIO DE JANEIRO
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
O presente trabalho tem como objeto material da pesquisa a busca de sentido da vida ou patodiceia inspirada na logoteoria de Viktor Emmil Frankl, (1905-1997) e o que a teologia tem a contribuir com a questão, verificando a sua capacidade de recepção sensível à problemática a partir da construção de uma teopatodiceia, no qual a teologia é vista como pergunta pelo sentido [logos] de Deus [Theós] na busca de sentido humana, tendo por base a lógica de conhecimento existencial extraída da teologia dos Exercícios Espirituais de Santo Inácio de Loyola, na perspectiva de Karl Rahner (1904-1984), como forma de explicitar a dimensão da existência cristã presente em sua antropologia teológica. Também é parte da proposta deste trabalho encontrar critérios para formular uma razão literária como elemento formal adequado à proposta da patodiceia, e consequentemente, da teopatodiceia, resultando assim naquilo que chamamos de pensamento poético teológico, como forma de desvelamento de sentido, ou ainda, o elemento existencial das fórmulas teológicas, por um empréstimo de pensamento da Literatura.
The aim of this present research is examine the relation between of the meaning of life other the pathodicy inspired by the Viktor Emmil Frankl s logotheory (1905-1997) and what contribution the theology can make about the question. The Theopathodicy theoretical construction results from the Theology s openness to issue understanding as theo-logy the query about the meaning [logos] of God [Theós], in the human search for meaning. The theological basis of the work is the logic of existential knowledge present in Karl Rahner s (1904-1984) Theology of the Spiritual Exercises of St. Ignatius of Loyola, as a way to see the Theological Anthropology in the form of Christian existence. Also, a second aim, as long as part of this proposed study, is find criteria to develop a literary reason, as far as formal element concerned to pathodicy, and consequently even the theopatodicy. And thus resulting in what we call poetic theological thought as a way of uncovering meaning, as well a proper way to make explicit the existential element of theological formulas for a loan thinking of Literature.

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18

Llagas, Carlos Manuel Maria A. "Resurrection before Christ an exegesis of Old Testament and intertestamental literature /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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19

Mathewson, Steven D. "The art of preaching Old Testament narrative literature." Theological Research Exchange Network (TREN) Access this title online, 2000. http://www.tren.com/search.cfm?p068-0218.

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20

Kartje, John F. "A study of Psalm 90 its theology and intertextual function within the psalter /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0727.

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21

Dove, Bryan T. "Theology beyond reason : an interdisciplinary study of the fantastic in British literature." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/2292/.

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22

Gower, Margaret Marion. "The Heart of Peace: Christine de Pizan and Christian Theology." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845469.

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This dissertation argues that, across her corpus, Christine de Pizan (c.1364-c.1431) advanced a notion of the common good that is both, and inseparably, political and theological. The project critically analyzes Christine’s theological notions of human personhood, moral formation, prudential self-interest, and destructive preoccupation with personal good. It demonstrates that Christine responded to, retooled, and restructured authoritative texts and traditions in order to compose a constructive notion of the common good. It argues that Christine wrote in the interest of peace in the bodies politic within which she counted herself: France, the Church, and Christendom. It concludes that Christine wrote to form persons for peace.
Religion, Committee on the Study of

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23

Solomons, T. J. "Exploring the role of the church in economic development : a literature review." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/19905.

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Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The dissertation sets out to explore the existing scholarly literature on the role of the church in economic development. The research report method will be in the form of a literature review and therefore will be exploratory in nature in the hope to inform the researcher of the views of scholars on the role of the church in economic development as well as possibly preparing the way for further research into investigating this role. Chapter 1 presents the research methodology that will be employed as well as the objectives that the research hopes to achieve, include: - To investigate what Biblical scholars understand about the role of the church with regard to economic development by reviewing the existing body of knowledge on the role of the church and economic development; - To discover what the most authoritative views and accepted definitions are on the concepts under study; - To make possible recommendations to the church based on the findings of current and previous literature. In Chapter 2 a literature study explores the views of scholars on the meaning of 'the church' in order to investigate or establish what is understood by the concept'the church'. This chapter will further explore what is meant by the mandate of the church, the missional and diaconal role of the church, the church as visible sign of God's saving work and the church and liberation role of the church. This study sets itself the task to investigate literature on the history and the context of the church as a constituent body in the world and then attempt to find a form of consensus on the role of the church. Chapter 3 will have a particular focus on exploring the views of scholars on the meaning of development and economic development. This literature review will take a multi disciplinary approach therefore this chapter will have a particular focus on the view of scholars in economic development studies. Chapter 4 examines the views of scholars on the role of the church in economic development. This chapter seeks to investigate if the church has a role to play in economic development as one of the role players in the fight against poverty, unemployment and the establishment of effective development programs. Finally, the overall summary, conclusion and recommendations are presented in Chapter 5.
AFRIKAANSE OPSOMMING: Die studie het ten doel om verkennend na literatuur te kyk wat handel oor die rol van die Kerk in Ekonomiese Ontwikkeling deur na te speur oor wat deur kenners geskryf is oor die rol van die Kerk in Ekonomiese Ontwikkeling. Die navorsingsmetode wat vir Hierdie studie gebruik sal word neem die vorm aan van `n literatuuroorsig en sal dus daarom verkennend van aard wees in die hoop dat dit die navorser sal inlig oor wat kenners skryf oor die rol van die Kerk in Ekonomiese Ontwikkeling sowel as om die weg te baan vir die moontlikheid om verder navorsing te doen oor die rol van die Kerk in Ekonomiese Ontwikkeling. Hoofstuk een spel aan ons uit die navorsingsmetode wat vir hierdie navorsingstudie gebruik sal word sowel as wat die beoogde doelwitte is wat die navorser hoop om te bereik na aanleiding van die kwessies soos: - Om na te vors wat Bybelkenners verstaan van die Kerk met betrekking tot ekonomiese ontwikkeling, deur na die beskikbare bronne te kyk wat handel oor die rol van die kerk in ekonomiese ontwikkeling; - Om vas te stel wat die mees gesaghebbendste sienings en aanvaarde definisies is oor die konsepte onder bespreking in die studie; - Om moontlike aanbevelings vir die kerk te maak gebasseer op die bevindinge voortspruitend uit die navorsing van die huidige en vorige literatuur. In Hoofstuk 2 word n literatuur studie gedoen wat verkennend kyk na standpunte van kundiges rondom die betekenis van 'kerk' ten einde te ondersoek en of vas te stel wat word verstaan deur die kosep kerk, die mandaat van die kerk, die missionale en diakonale taak van die kerk, die kerk as sigbare teken van God se reddened werk en die kerk en bevryding ten einde in staat te wees om `n moontlike verstaan daar te stel oor die rol van die kerk. Hierdie literatuuroorsigstudie volg `n multi disiplinêre benadering ten einde die navorser in te lig oor ekonomiese ontwikkeling. Hoofstuk 3 het `n spesifieke fokus om verkennend te kyk na wat kundiges verstaan ontwikkeling en ekonomiese ontwikkeling te wees. Hoofstuk 4 ondersoek die standpunte en sienings van kenners oor die rol van die kerk in ekonomise ontwikkeling. Hierdie hoofstuk wys onder meer uit dat die kerk tog op `n manier betrokke is in ekonomiese ontwikkeling as rolspeler in die stryd teen armoede, werkloosheid en die daarstel van effektiewe ontwikkelingsprogramme. Die algehele opsomming, slot en aanbevelings word in Hoostuk 5 bespreek.

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24

Godin, Mark Anthony. "Discerning the body : a sacramental hermeneutic in literature and liturgy." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/1400/.

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This thesis asks the question: what does it mean to “discern the body” (1 Cor. 11:29)? Answering this begins with the question’s origin in the sacramental context of a particular Christian community’s attempt to observe what became known as the Eucharist. In their physicality, sacraments act as reminders that theological concepts, while they systematise experience and knowledge, can never be simply abstract; theology must never forget the particular, discrete nature of human beings, the separation of creatures, the otherness that allows true plurality and mutuality. My thesis is divided in three parts, to address bodies and their stories in theory, literary art, and sacramental liturgy. The first part of the thesis offers a critical reading of various theologies of body and story, applying to them insights from feminist epistemology concerning situated knowledge. The critique examines the work of Graham Ward, Stanley Hauerwas, Marcella Althaus-Reid, and Paul Ricoeur, looking at the way that even their attempts to take the body into account tend to downplay the concreteness of particular people and their stories. The second part of the thesis explores the way that literature handles the problems of particularity and universality, looking at specific stories in specific novels, and examining the way they treat bodies and the meeting of bodies. I address five novels. In conversation with Anil’s Ghost, by Michael Ondaatje, I discuss the importance of touch in defining meaning. With A Map of Glass, by Jane Urquhart, I look at bodies as tactile maps and geographies of memory. Fugitive Pieces, by Anne Michaels, leads me to a discussion of the place of artistic form in the determination of meaning both for the body and for literature. The Man on a Donkey, by H. F. M. Prescott, leads to reflections upon disjunctions in bodies as various narratives make claims upon them. The discussion of Godric, by Frederick Buechner, centres upon personal identity being constructed physically, artistically and relationally through proximity with others. The third part investigates the nature of sacraments and sacramental theology as a place of attending to both the abstract and the particular, to the person—seeking a geography of love. To do this, I begin with a discussion of the search for a normative liturgical pattern as exemplified by Dom Gregory Dix’s The Shape of the Liturgy, focusing on the consequences for acknowledging the unruliness of the materiality of bodies. I then examine the approach of Gordon W. Lathrop, who uses the image of the map for describing liturgy. But his use of this metaphor construes the liturgical map as a given, turning away from interactive, creative possibilities. As a response, I look to the theologian Charles Winquist, who writes about the particularity of love. Finally, I bring together my reflections from the first two parts of the thesis to make suggestions about the liturgical body: that it is discerned by paying attention to the stories that the body carries, to the relationships in which bodies are implicated and to their locations, and to the vulnerabilities manifested by love and grief, by care.

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25

Armstrong, Jonathan Joseph. "The rhetorical function of the ecclesiastical rules in the literature of Irenaeus and Tertullian." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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26

Salvey, Courtney. "Mechanism and meaning : British natural theology and the literature of technology, 1820-1840." Thesis, University of Kent, 2014. https://kar.kent.ac.uk/47605/.

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As Carlyle recognized—and Arnold deplored—the nineteenth century was the ‘Age of Machinery’. Increasingly ubiquitous physical things, machines were also increasingly important cultural objects. In this project, I track how the meanings of machines were constructed by an emergent ‘literature of technology’ and ask what cultural work those meanings accomplished. From popular expositions of steam engines to mechanics textbooks to industrial travel narratives to histories of technology, the material, literary, and generic forms of these texts constructed the ‘machine’ as an intelligible object of public culture, as part of nature, as passive servant to human agents, and as the product of complex development. The cultural impact of such significances reverberated beyond debates on technology to shape seemingly irrelevant discourses: these meanings were harnessed by mechanical metaphors to do work in other cultural domains from poetics to political economy to religion. As a case study, I trace how each of these meanings supported or challenged the plausibility of natural theology in the 1830s, a religious discourse built on an analogy between machines and natural objects. Drawing on often-read texts like Babbage’s 'On the Economy of Machinery and Manufactures' and Ure’s 'Philosophy of Manufactures' and lesser-read texts like the Bridgewater Treatises, Lardner’s 'The Steam Engine', Head’s 'A Home Tour through the Manufacturing Districts', and Whewell’s 'Mechanics of Engineering', this project ultimately argues that the way technology is talked about matters.

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27

Koppel, Kirsten. "The Grand Inquisitor and the problem of evil in modern literature and theology." Thesis, University of Glasgow, 2012. http://theses.gla.ac.uk/3680/.

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This thesis is concerned with the parabolic relationship between evil and salvation. In this thesis I argue that only through recognising evil as inescapably woven into the fabric of our lives, can we construct a theology of hope. I further argue that this identification of evil in the individual is always necessarily something that is achieved through the workings of the apophatic, and can therefore only be realised through the address that reaches exclusively the individual through the unsayable in language. This study centres upon the Parable of the Grand Inquisitor in an inter-textual, literary context and the apophatic tradition. The context in which my discussion of this parabolic relationship operates is the literary environment that allows for the parabolic and the paradoxical. My primary concern is therefore not with the question of theodicy, but with what happens when, through the intellectual struggle, we encounter the boundaries of our understanding in the beginnings of learned ignorance. In the first chapter I have set out to establish the narrative of the thesis, starting with Ivan Karamazov’s articulation of the problem. In this conversation with Alyosha he problematizes the fact that when we accept God’s world, we ought, at the same time to acknowledge the suffering in that world. In this way he exposes the paradox that is inherent in reconciliation itself. However, in the middle of this exchange with Alyosha, Ivan tells the story of the Grand Inquisitor, where the question of reconciliation is addressed in the kiss; suddenly possible in the literary space of the parable. In the chapter that follows I explore our relationship with evil within the space of a literary context. Starting with the fall as the moment at which the human being has put on self-awareness; separating the inner from outer part of the person. With Milton in Paradise Lost, and Dostoevsky in The Brothers Karamazov and The Idiot as my main conversational partners, I offer a reading of the story of the fall in Genesis as a narrative about our alienation from the divine. I argue that this alienation has also become an estrangement from ourselves where the spirit can no longer get to know itself through the body and the body can no longer know itself through the spirit. I argue that this inability to recognise what is other closes off the possibility of a hermeneutical encounter with the Other. The third chapter examines the relationship between the inability to recognise what is Other and responsibility; in conversation with Kafka in The Trial and Kierkegaard’s discussion of Abraham in Fear and Trembling. I argue that Joseph K's inability to engage hermeneutically with the world is the reason why he cannot recognise his own guilt. Abraham is in that respect his opposite; he embodies the parabolic and the asymmetrical, and so becomes a fully responsible individual. In the last chapter I discuss the relationship between the unsayable in language and the coincidentia oppositorum. Here my main conversational partners are Meister Eckhart, Thomas Altizer in The Descent into Hell, and Nicolas of Cusa. I argue that the language of the unsayable is what addresses us in the detached self, as Christ addresses the Grand Inquisitor in his detached self. The kiss, as the climax, is the instant of initiation when the inner and the outer self again become one. At the same time this is the moment of betrayal when all command of our identity seems lost. This disintegration of the self is the descent into hell, and simultaneously the moment of salvation. It is also fundamentally apolitical and through its unsayability can address only the individual.

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VASCONCELLOS, MARCIO SIMAO DE. "THEOLOGY AND FANTASTIC LITERATURE: THE REDEMPTION IN THE COSMIC TRILOGY C. S. LEWIS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2014. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=24451@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Teologia e Literatura Fantástica: a redenção na Trilogia Cósmica de C. S. Lewis investiga a relação entre teologia e literatura, destacando a importância de se ultrapassar o racionalismo reducionista, seja na prática teológica, seja na vida cotidiana. Além disso, desenvolve o conceito de redenção cristã analisando a maneira como este tema é apresentado na literatura fantástica, especialmente a forma que ele é retratado na Trilogia Cósmica do escritor irlandês C. S. Lewis. A partir desses pontos, propõe-se a literatura fantástica como espaço potencial para a prática teológica.
Theology and Fantastic Literature: the redemption in the Cosmic Trilogy C. S. Lewis investigates the relationship between Theology and Literature, highlighting the importance of overcoming reductionist rationalism, whether in practical theology, whether in daily life. It also discusses the concept of christian redemption, analyzing how this theme is presented in fantastic literature, especially the way it is portrayed in the Cosmic Trilogy by Irish writer C. S. Lewis. From these points, it is proposed the fantastic literature as a potential space for theological practice.

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29

Johnston, A. G. "The eclectic reformation : Vernacular evangelical pamphlet literature in the Dutch speaking low countries, 1520-1565." Thesis, University of Southampton, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.375673.

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30

La, Seur Carrie. "Spinning in her grave : the influence of Simone de Beauvoir's La Deuxieme Sexe on feminist theology." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.320817.

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31

Routledge, Amy. "'Dress and undress thy soul' : nakedness and theology in early modern literature and culture." Thesis, University of Birmingham, 2014. http://etheses.bham.ac.uk//id/eprint/5536/.

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This thesis examines how concepts and images of nakedness are used to shape literary and theological meaning and experience within the literature and culture of early modern England. It considers how nakedness functions within a number of key literary and spiritual forms, including theological treatises, the spiritual allegory, religious lyrics, and drama. The first three chapters establish the rich cultural and spiritual heritage of nakedness, through an examination of the Bible, the works of Martin Luther and John Calvin, Anglican Church practice and debate, and anatomical texts and practices. The final three chapters offer a close analysis of the meaning and affect of nakedness within three distinct literary forms. This thesis contends that nakedness has a spiritual potency: a spiritual charge recognised and utilised by early modern theologians, preachers and writers, as they debated, defined and expressed their faith. It considers how far the meaning of nakedness is shaped by gender, and how early modern society negotiated the tensions between bodily sanctity and obscenity, naked praise and pornography. The thesis concludes by reflecting how far tropes and experiences of nakedness in our time remain obscurely charged, albeit in non-theological contexts, with something like theological meaning.

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Smith, Derek Thomas. "Semiotics, Textuality, and the Puritan Collective: "Speaking to Yourselves in Psalms"." Fogler Library, University of Maine, 2001. http://www.library.umaine.edu/theses/pdf/SmithDT2001.pdf.

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33

Broggi, Alicia. "J.M. Coetzee and the Christian tradition : navigating religious legacies in the novel." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:f53e2155-c9e7-4aad-aed8-d8087f92c5f4.

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This thesis examines how J.M. Coetzee's engagement with Christian thinkers and concepts has shaped his fiction. Through a series of close readings, I show how Coetzee, who does not identify as a Christian, reworks and reimagines concepts from key Christian interlocutors across his writings. Each close reading is informed by a consideration of what Coetzee had himself been reading during the writing process, based on evidence in interviews, essays, monographs, and archival materials. Attending to Coetzee's reading and writing, together, illuminates the distinctively self-conscious nature of his engagement with Christianity. Whereas current Coetzee criticism has given attention to specific Christian themes and lexical choices in his fiction, this thesis demonstrates that Coetzee's engagement with Christianity is more profound and pervasive than has been credited hitherto. In addition to the vast body of allusion to Scripture in his writings, Christian thinkers have in fact played a major role in his innovative approach to the novel, a genre predominantly forged in Christian contexts, and in his handling of narrative more generally. Through its explication of Coetzee's extensive dialogue with Christian thinking, and with the Bible, across the full span of his career, this thesis seeks to describe the nuanced and diverse ways in which Coetzee's writings have revised and reimagined this vast and complex religious legacy.

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Barga, Rachel M. "Sex Theory: Theology of the Body as Literary Criticism." Miami University Honors Theses / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1304527876.

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35

Müller, Patrick. "Latitudinarianism and didacticism in eighteenth century literature moral theology in Fielding, Sterne, and Goldsmith." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2007. http://d-nb.info/99168236X/04.

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36

Mattord, Carola Louise. "Lay Writers and the Politics of Theology in Medieval England From the Twelfth to Fifteenth Centuries." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/english_diss/44.

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This dissertation is a critical analysis of identity in literature within the historical context of the theopolitical climate in England between the twelfth and fifteenth centuries. The narratives under consideration are the Lais of Marie de France, The Canterbury Tales, and The Book of Margery Kempe. A focus on the business of theology and the Church’s political influence on identity will highlight these lay writers’ artistic shaping of theopolitical ideas into literature. Conducting a literary analysis on the application of theopolitical ideas by these lay writers encourages movement beyond the traditional exegetical interpretation of their narratives and furthers our determination of lay intellectual attitudes toward theology and its political purposes in the development of identity and society.

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37

Johnson, Bradley A. "The character of theology : Herman Melville and the masquerade of faith." Thesis, University of Glasgow, 2006. http://theses.gla.ac.uk/2463/.

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My task in this thesis is to assess the theological implications of Herman Melville’s aesthetic understanding of the modern Subject as a duplicitous self-creation. Although Melville is obviously not a theologian, either by discipline or confession, I will argue we find in the complex theatricality of his life and fiction a means of articulating the potential of a truly radical theological thinking. Such a thinking, I argue, ‘unthinks’ all previous grounds, in order then to recast them imaginatively. For Melville, we shall see, that which identifies theology ‘as theology’ is not simply an unattainable, transcendent Thing-in-Itself. It is, on the contrary, the active emergence of unthinkable excess from the materialistic immanence of its self-characterisation. The aesthetico-theological thinking in view here highlights the necessity of a repositioning of theological discourse from the binary perspective that inevitably leads to self present identification, be it in a discipline or a confession, to the radically decentered / desacralized interdisciplinarity of theology becoming-itself. I seek to achieve this end by situating Melville close to the Germanic philosophical climate that was sweeping across the American literary landscape of the mid-19th century. Melville’s ambivalent attitude toward his own desire for self-destruction, and thus, too, his desire for a non-subjective common pool of artistic genius, is strictly parallel to his misgivings about Transcendentalism and Romanticism. It is, I argue, in the dialectical materialism of Friedrich Schelling that we find Melville’s philosophical analogue, in their respective efforts to understand the self-becoming of the Absolute / God / Truth. Here we find an aesthetico-theological thinking attuned to the creative inadequacy of self-becoming, whereby the finite inadequacy and perspectival duplicity of theological self-presentation carry the potential of a self-creativity that makes all things new. As such, for aesthetico-theological thinking there is truly nothing behind or beyond the materiality of experience - i.e., no Ding an sich or transcendental determination of being. And precisely for this reason the awareness and actualisation of something new, indeed something miraculous because it was previously impossible, is made possible.

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McLaughlin, Eleanor. "Unconscious Christianity : a neglected element in Dietrich Bonhoeffer's late theology." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:18cc7914-ce11-4743-aec9-e9eb0a7be7de.

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In this thesis I argue that unconscious Christianity (unbewußtes Christentum), referred to by Dietrich Bonhoeffer in several of his later writings, is a significant idea in his late theology. There has as yet been no in-depth study of this theological concept as it appears in Bonhoeffer's work, and I therefore aim with this thesis to begin a new conversation in Bonhoeffer studies on this important topic. Bonhoeffer does not offer a definition of unconscious Christianity, but by analysing the ways in which he uses the term in his writing, I offer a constructed definition of unconscious Christianity as used by Bonhoeffer. The first three chapters of the thesis build towards this definition with a close analysis of each relevant text. By examining unconscious Christianity alongside other theological ideas in Bonhoeffer's prison writing, I show how an awareness and understanding of unconscious Christianity adds depth to readings of Bonhoeffer's late work. This thesis also clarifies the differences between unconscious Christianity and religionless Christianity, and shows how unconscious Christianity fits alongside the other, more widely-studied, concepts present in the later writings, such as the world come of age. This work demonstrates that there is movement within Bonhoeffer's thoughts on unconscious Christianity and points to Bonhoeffer's readiness to allow his personal circumstances to inform his theology. It also shows how unconscious Christianity represents a shift within Bonhoeffer's theology. This thesis also makes the subsidiary point that Bonhoeffer's prison fiction should be considered as theological writing. Through it Bonhoeffer addresses not only unconscious Christianity as discussed in this thesis, but many other issues that reoccur in his theological prison letters. I conclude by showing how an understanding of unconscious Christianity is beneficial not only for Bonhoeffer studies, but for contemporary theology more widely.

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Bland, Jeannette Camille. "Kabbalistic and depth psychological motifs in Lecha Dodi| A hermeneutical analysis of a Jewish poem." Thesis, Pacifica Graduate Institute, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3628547.

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Poetry is a creative instrument of inquiry and revelation expressed through images, sounds, and metaphors. In this dissertation, I argue that Solomon Alkabez's poem "Lecha Dodi" (Come, My Beloved) demonstrates this hypothesis. The poem's mythological story connects with people of diverse Jewish movements in many lands, inviting their participation and varied expressions. While singing the poem keeps historic traditions alive, the song itself inspires communities to express the poem's beauty in ever-changing ways. The poem's mythos embraces the following concepts that are explored in this work: Adam Kadmon, Shekhinah, and Tikkun ha-Olam. Its logos, which follow structured grammatical forms, and archetypal mythos are examined in this study.

Drawing on insights from C. G. Jung, wisdoms revealed in Kabbalistic text and inherent within Hebrew terminology, this paper examines sacred time, ceremonial space, and Kabbalistic motifs in Lecha Dodi. Further, it addresses the question: "What Kabbalistic motifs in Lecha Dodi parallel those found in depth psychology?" For in this work, I argue that the process of individuation, imagery, and alchemical symbolism in Jung's writings find common ground in the mystical landscape of Kabbalah, as this poem illustrates.

Rediscovering the poem's motifs may shed light on, and contribute to, reconstructing the balance, harmony, and healing requested in our frenzied world today. In the process, according to Kabbalah's alchemical nature, one's foothold in the mundane world may scatter and shatter one's self through transitional experiences of disrepair and chaotic disarray. These aspects of Kabbalah are reflected in Jung's writings on shadow, descent, and death. Meanwhile, codes embedded in the poem identify pathways on Kabbalah's Etz Hayim (Tree of Life). In turn, the psyche may travel these pathways during such shadow periods, or times necessary to repair and individuate itself. In this way, the poem's Kabbalistic motifs share motifs that are common to depth psychology and mysticism. This dissertation seeks to imagine Lecha Dodi's essence forward for future generations. It includes the author's original musical composition, a production designed to express the beauty of this mystical poem.

Keywords: Adam Kadmon, Alkabez, Etz Hayim, individuation, Jung, Kabbalah, Lecha Dodi, Luria, Shabbat, Shekhinah, soul, Tikkun ha-Olam

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40

De, Roos Robert J. "The wisdom literature in relation to the covenant of creation and providence in the context of the unified philosophy of history." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p036-0391.

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41

Cofer, Jordan Ray. "The Theology of Flannery O'Connor: Biblical Recapitulations in the Fiction of Flannery O'Connor." Thesis, Virginia Tech, 2006. http://hdl.handle.net/10919/31790.

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This thesis examines the way Flannery Oâ Connorâ s stories draw upon and transfigure various biblical texts. With sometimes shocking freedom, she twists open the original stories or references, reworking and redistributing their basic elements. Often reversing the polarity of the original stories, Oâ Connorâ s stories dramatize elements of biblical texts coming alive in different times and social settings and with quite different outcomes. At the same time, her stories still address many of the same issues as the biblical texts she transforms. This study focuses on three Oâ Connor stories: â A Good Man is Hard to Find,â which reworks the story of the rich young ruler in Matthew 19, Mark 10, and Luke 18; â Parkerâ s Back,â which transforms elements of Mosesâ encounter with the burning bush in Exodus juxtaposed with Saulâ s conversion experience in Acts 9; and â Judgment Day,â which interacts with portions of Paulâ s descriptions of the resurrection of the dead in 1 Corinthians 15. This study draws upon the work of theologically-oriented Oâ Connor scholars, as well as Oâ Connorâ s own letters and essays. I hope, through this approach, to open up a new way of responding to Oâ Connorâ s biblical echoes.
Master of Arts

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42

Thompson, Mary-Anne Carey. "Future tense : an analysis of science fiction as secular apocalyptic literature." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/15880.

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Bibliography: leaves 208-219.
Religious apocalyptic literature appears to have been written in response to a situation of crisis in which the believers found themselves. It is the catalyst which provided the energy which the society needed in order to withstand that crisis, and it did this by radically inverting the dimensions which make up a worldview, that is the dimensions of time and space, and the classification of groups, so that it reflects the possibility of a new order, a new heaven and a new earth. Since the nineteenth century, the Western world has seen itself in a constant state of crisis in terms of the rapid secularisation, industrialisation and urbanisation, and it would seem that the notion of an apocalypse is still relevant. But religious visions of the apocalypse do not seem to have relevance to the largely secular society they would have been addressing. Something new, immediate and drastic was needed, which would supply the society with the energy to withstand the crisis of a secular world. Science fiction as a literary genre arose in the late nineteenth century, and it would seem as if the new social situation generated a new symbolic vocabulary for ancient apocalyptic themes, in other words, science fiction appeared as an imaginative literary genre of mythic, apocalyptic dimensions to address this situation. In the same way as religious visions of the apocalypse, science fiction inverts the components of a worldview so that a new social order, a new heaven and a new earth are seen as possible. In order to explore this theme, science fiction is examined in the light of radical inversion of accepted worldviews, and the genre is divided into three historical periods in order to understand the conditions under which it was written, as well as the content of the material involved. These periods are: 1. Apocalypses of Expectation and Hope. The late nineteenth century and the early twentieth century; the beginnings of the genre in the crisis of rapid industrialisation, secularisation and urbanisation, using the works of Jules Verne and H G Wells. 2. Apocalypses of Irony and Despair. The nineteen twenties to the end of the Second World War; the crises of the two World Wars on a complacent world, using the works of Aldous Huxley and George Orwell. 3. Apocalypses of Destruction and Redemption. The nineteen fifties to the present; the crisis of nuclear power and thinking machines, using the works of Frank Herbert and Isaac Asimov. Also examined are the quasi-religious nature of science fiction, apocalypse as a cleansing agent of the universe, and the myths of noble survivors of post-apocalyptic literature and films. In the light of the above, it can be understood why science fiction can be seen as the functional equivalent to religious apocalyptic myth, but relevant to the largely secular Western world of the twentieth century.

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Hilgert, Bradley Robert. "Beyond Martyrdom: The Testimonial Voice of Ignacio Ellacuría and the Convergence of His Critical Thinking From Central America in Salvadoran Literature." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429658235.

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44

Vincent, Alana M. "Memorialisation and Jewish Theology in the 20th and 21st centuries : monument, narrative, liturgy." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/2006/.

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This thesis is an exploration of the relationship between the understanding of the past and the practice of theology. It is built around three major case studies: the history of interpretation of the commandment to blot out the memory of Amalek (Deuteronomy 25:17-19), the commemoration of the First World War in Canada, and the development of post-Holocaust theology. Linking these cases are issues of theological response to (or justification for) violence, and tensions between individual and collective identity. Part I focuses on Deuteronomy 25:17-19, and the internal contradiction between the commandments to remember and blot out the memory of Amalek. The passage is analysed both in terms of language and reception history, with special attention paid to Rabbinic interpretations from the 19th and 20th centuries (sermons and commentaries generated during or immediately after the German Reform movement, the American Civil War, and the Nazi occupation of Poland). This reading prompts two further strands of analysis, which are pursued separately: the distinction between the remembering commanded in the passage and concepts of memory active in the Western philosophical tradition prior to the 20th century, and the place this passage has in a larger tradition of religious and secular discourse on acceptable justifications for violence, again in both Jewish and more broadly Western thought. Part II takes up these themes, beginning with an historically contextualised reading of two versions of Antigone—one written by Sophocles in the early days of the Athenian Empire, and the other by Jean Anouilh during the Second World War. Both of these focus on a dead body as the site of ideological contestation between divergent identity narratives—a conflict that is also apparent in negotiations over the memorialisation of the First World War, which is the main focus of this part. A close reading of novels from L. M. Montgomery‘s Anne of Green Gables series, published before, during, and just after the war reveals that the First World War partly destabilised the individual-focused structures of memorialisation that were in place prior to its beginning, in favour of structures which enforced the collective identity of the soldiers who died in the war; while much of this instability could be (and was) addressed in existing theological language, the war nevertheless left a mark on Canadian society and religious practice. This part concludes with an examination of the Canadian National Monument at Vimy, conducted via archival documentation of the monument‘s design and construction and then through a reading of The Stone Carvers, a recent novel which re-imagines the circumstances documented in the archives through the eyes of one war veteran and his family. This dual reading also demonstrates the instability of memorials, the tendency of their meaning to shift over time. Part III commences with a discussion of the shift in memorial forms precipitated by the Holocaust. I contend that the tendency to memorialise the Holocaust with complex museum narratives betrays an anxiety about the intended audience of these memorials, which points in turn to the degree to which the Holocaust upset previous cultural and religious worldviews. This section focuses on theological and literary attempts to record and respond to the ruptures caused by the Holocaust, with specific reference to two recent novels by Jewish Candian women which, taken together, provide a constructive interruption to overly tidy narratives of national and religious identity.

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45

Goodloe, Amy Townsend. "My lover, my god : the role of gender in the mystical theology of The Cloud of Unknowing /." Thesis, This resource online, 1993. http://scholar.lib.vt.edu/theses/available/etd-09302009-020010/.

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46

Seal, Philip. "Towards a formalist theological poetics : practising what you preach in the prose writings of Thomas Merton." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:be5480fc-2edf-464a-b37c-a28d2c25fd1f.

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The argument of the thesis is that the literary forms of Thomas Merton's prose writings embody theological claims he makes elsewhere at the level of content. Specifically, the five chapters of the thesis show that Merton not only writes about the themes of self-denial, simplification, observing the 'thereness' of the world, and (in two distinct ways) apprehending God in darkness and obscurity, but that he also enacts those themes in the way he writes prose. The thesis offers an original and significant contribution to three main fields of enquiry. Firstly, when analysing Merton's prose I employ methods espoused by New Formalist literary critics, but I apply their reading strategies to the theological dimensions of literary form. Secondly, my work builds upon claims made by theologians of form about the link between literary genres or forms and issues surrounding, for instance, the character of God, but it does so in a novel way, by employing New Formalist close reading strategies. Thirdly, the thesis offers a new method of enquiry for Thomas Merton Studies, by performing the first extended literary-critical account of his prose. In sum, the thesis opens up new theoretical territory for Formalism, new specific material for the theology of form, and a new methodology for Merton Studies. Besides the introductory and concluding chapters, all of the chapters of the thesis are structured in the same way. Each includes an expositional section in which I quote from Merton's thoughts on, for example, self-denial, and a literary-critical section, in which I read the forms of Merton's prose in terms of the content-claims already outlined. The goal of this methodology is, at every stage, to show that Merton enacts his own theologically-rooted content claims in the forms of his prose.

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47

Djurslev, Christian Thrue Djurslev. "The Christian Alexander : the use of Alexander the Great in early Christian literature." Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/20140.

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The aim of the present study is to examine how the legacy of Alexander was appropriated, altered and used in arguments in early Christian discourse (c. 200-600). There is an inventory of all the early Christian references to Alexander in Appendix 1. The structure of the thesis is conceived as an unequal triptych: it is divided into three parts with subdivisions into three chapters of varying lengths (Part III contains two chapters and the thesis conclusion). Each part is prefaced with a short description of its contents. Each chapter within those parts have a preliminary remark to introduce the principal subject area with a brief conclusion in the back of it. Part I explores the Alexander traditions of three geographical centres of the Christian world: Alexandria (Ch. 1), Jerusalem (Ch. 2) and Rome (Ch. 3). It shows how the Jewish tales from these cities, such as the Josephan tale about Alexander’s visit to Jerusalem, were used in a variety of diverging, often contradictory, ways. Part II turns to the writings of the apologists in the second and third centuries. It discusses three prevalent themes associated with Alexander: historiography (Ch. 4), divine honours (Ch. 5) and Greek philosophy (Ch. 6). Part III moves on to the central texts and Alexander themes in the fourth to sixth centuries. It focuses on his role in Christian chronicles, church histories and representations of their world (Ch. 7), and also the rhetorical use of the figure in Christian preaching and public speaking (Ch. 8). Taken together, these three parts form the overarching argument that Alexander did not only fill many diverse roles in Christian representations of the remote past, but also featured in contemporary discourse on Christian culture, identities and societies, as well as in arguments made on behalf of the Christian religion itself. Indeed, the Christians frequently juxtapose the figure with distinctively Christian features, such as the life of Jesus, the Apostles, the church, sacred cities and holy spaces. They incorporate him into discourses on peace, mercy, generosity and abstinence. In other words, they repeatedly made Alexander relevant for what they considered important and, thus, created their own distinct discourse on the figure.

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Potts, Matthew Lawrence. "The Frail Agony of Grace: Story, Act, and Sacrament in the Fiction of Cormac McCarthy." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:10872.

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Although scholars have widely acknowledged the prevalence of religious reference in the work of Cormac McCarthy, no studies have yet paid any adequate attention to the most pervasive religious trope in all his works: the image of sacrament, and in particular, of eucharist. I contend that a thorough and appropriately informed study of sacrament in the work of Cormac McCarthy can uniquely illuminate his whole body of writing and I undertake that study in this dissertation. Two things are obvious in the work of Cormac McCarthy: that these novels attempt to establish some sort of moral system in light of metaphysical collapse, and that they are often adorned with sacramental imagery. My argument is that these two facts can and do intelligibly speak to one another, and that a particular theological understanding of sacrament demonstrates how. By reading McCarthy alongside postmodern accounts of action, identity, subjectivity, and narration, I show how he exploits Christian theology in order to locate the value of human acts and relations in a sacramentally immanent way. This is not to claim McCarthy for theology, but it is to assert that McCarthy generates an account of what goodness might look like in a death-ridden world through reference to the theological tradition of sacrament. I begin by addressing the scope and source of McCarthy’s violence. In Blood Meridian and No Country for Old Men I read McCarthy as following Nietzsche in scorning an ascetic ideal that locates the value of life beyond life. The ideas of reason and fate in Nietzsche as they develop in Adorno and Arendt is then studied in these same novels. Arendtian ideas of action deeply influence my reading of Suttree next, and this lead into a study of storytelling in the three novels of the border trilogy which is again deeply indebted to Arendtian notions of narration. Last, I look to contemporary theology and The Road for examples of sacrament that can cohere these various themes under a single sign and establish the grounds for a postmodern morality.

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Perricone, Vincent. "The theological anthropology of George MacDonald." Thesis, University of Glasgow, 1998. http://theses.gla.ac.uk/4853/.

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Through the imaginative literary genius of the Scottish author George MacDonald (1824-1905) an exploration of the Mystery of Man and his/her relationship with and to God is explored along the lines of Theological Anthropology. Myth and the literary genre of fantasy (which, like religion is moral in character and relies on relationships with supernatural forces) are explored as vehicles for transmitting and articulating deep truths about what it means to be human. Moral and spiritual growth are explored from psychological sources (Existential and Humanistic Schools of Psychology), and religious sources (Cambridge Platonists and Thomistic Theology) with the goal seen as the perfection of love --deification; And this understood as an irrevocable destiny for all rational creatures.

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50

Edmisten, Charles E. III. ""The Dent of Myne Honde": The Practice and Presentation of War in "King Horn"." Kent State University Honors College / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ksuhonors1367879057.

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Дисертації з теми "Literature as ersatz theology"

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