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  • 1
    UID:
    (DE-627)1780313187
    ISSN: 1477-4623
    Content: In the wake of important readings by Robert M. Ryan and Geoffrey Hartman, among others, this essay examines Shelley’s poetic treatment of religion. It takes its title and cue from the poet’s assertion in ‘A Defence of Poetry’ that ‘all original religions are allegorical or susceptible of allegory, and like Janus have a double face of false and true’. In the first section, it argues that Shelley is a pivotal figure for any reflections on poetry and belief because he emerges as a chief exemplar of that moment when Romanticism explicitly secularises religion, when poetry discovers and celebrates its onerous, significant role as unmasker of the claims of dogma. In the second section, close readings of passages seek to demonstrate the ways in which Shelley subsumes religion into forms of poetic imagining. The third section explores The Triumph of Life as a poem in which Shelley offers one of his most demanding and fascinating investigations of spiritual value. It argues that the poem, like much of Shelley’s greatest poetry, never wholly disallows the possibility that what it calls ‘the realm without a name’ is a potentially numinous space.
    In: Literature and theology, Oxford : Oxford Univ. Press, 1987, 25(2011), 1, Seite 32-46, 1477-4623
    In: volume:25
    In: year:2011
    In: number:1
    In: pages:32-46
    Language: English
    URL: Volltext  (lizenzpflichtig)
    URL: Volltext  (lizenzpflichtig)
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  • 2
    UID:
    (DE-627)1780312849
    ISSN: 1477-4623
    Content: Qiana J. Whitted aptly opens her sophisticated study of theology and 20th-century African American literature with an epigraph from Zora Neale Hurston’s autobiography: ‘You wouldn’t think that a person who was born with God in the house would ever have any questions to ask on the subject. But as early as I can remember, I was questing and seeking’ (Dust Tracks on the Road, p. 215). Whitted’s monograph focusses upon 20th-century African American writers who, like Hurston, question traditional Christian theology—who ask ‘Is God a God of justice?’—and who seek to understand the problem of evil.
    In: Literature and theology, Oxford : Oxford Univ. Press, 1987, 24(2010), 2, Seite 194-196, 1477-4623
    In: volume:24
    In: year:2010
    In: number:2
    In: pages:194-196
    Language: English
    Keywords: Rezension
    URL: Volltext  (lizenzpflichtig)
    URL: Volltext  (lizenzpflichtig)
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  • 3
    UID:
    (DE-627)1663450579
    ISSN: 1477-4623
    Content: J.M. Coetzee's most recent published fictions, The Childhood of Jesus (2013) and The Schooldays of Jesus (2016), have piqued critical curiosity in his engagement with Christianity. Yet little attention has been given to the historical depth and complexity of that engagement. This article seeks to begin filling that gap by, first, demonstrating Coetzee's express awareness of the social sanction Calvinist rhetoric provided for South African apartheid. Drawing on Derrida's idea that articulable 'concepts' tend to develop in response to more complex, more implicit 'impressions', the article then draws fresh connections between Coetzee's later direct discussion of 'fundamentalism' and his early approach to writing, through attending to impressions of Calvinism in his second published fiction, In the Heart of the Country (1977). Informed by recent discussions of secularism and post-secularism, and tracing theological allusions and references across In the Heart, this article illuminates submerged aspects of that well-studied story and of Coetzee's well-studied oeuvre. It reveals how a complex and doubled engagement with Christianity contributes to In the Heart's vehement demystification of sacralised political tropes, as well as to its foregrounding of the limitations of representational narrative from within-before the unwieldy power of the protagonist Magda's desires and the diverse countervoices inflecting the discourse she ultimately fails to get beyond.
    In: Literature and theology, Oxford : Oxford Univ. Press, 1987, 32(2018), 4, Seite 452-474, 1477-4623
    In: volume:32
    In: year:2018
    In: number:4
    In: pages:452-474
    Language: English
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  • 4
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    UID:
    (DE-627)1780312776
    ISSN: 1477-4623
    Content: A.M. Klein’s writings are imbued from beginning to end with allusions to the Bible and the Talmud and to Jewish liturgy and ritual. Moreover, during the most creative period of his career, Klein was strongly influenced by Kabbalah, specifically by the version of Kabbalah associated with Rabbi Isaac Luria, as expounded in Gershom Scholem’s Major Trends in Jewish Mysticism. However, although Klein was deeply influenced by the religious beliefs of his people, he did not actually share those beliefs. In contrast with his fellow poet P.K. Page, who at a time of crisis found a lifelong source of consolation and inspiration in Sufism, Klein’s engagement with Kabbalah, similarly at a point of crisis, was short-lived and ended tragically. After being inspired by the Lurianic vision of tikkun to create some of his finest writing, most notably The Second Scroll, he soon turned against its promise of redemption and fell into a silence from which he never recovered. Unlike Page, whose crisis was essentially religious in nature, Klein was not able to find in religion the lasting resolution of a crisis that was essentially secular.
    In: Literature and theology, Oxford : Oxford Univ. Press, 1987, 24(2010), 2, Seite 137-149, 1477-4623
    In: volume:24
    In: year:2010
    In: number:2
    In: pages:137-149
    Language: English
    URL: Volltext  (lizenzpflichtig)
    URL: Volltext  (lizenzpflichtig)
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  • 5
    UID:
    (DE-627)1663450315
    ISSN: 1477-4623
    Content: As the centenary of the birth of Iris Murdoch approaches, reappraisals of her literary work, which continues to divide critical opinion, seem due. This article posits that rereading her novels in rapprochement with the writings of the group of fourth-century theologians known as the 'Cappadocian Fathers' reveals a 'passion for passionlessness' within the Murdochian corpus which has hitherto been little explored, and affords the possibility of a soteriological 'embrace' between these very discrete conversation partners.
    In: Literature and theology, Oxford : Oxford Univ. Press, 1987, 32(2018), 1, Seite 1-16, 1477-4623
    In: volume:32
    In: year:2018
    In: number:1
    In: pages:1-16
    Language: English
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  • 6
    UID:
    (DE-627)1780314183
    ISSN: 1477-4623
    Content: Herman Melville’s extensive biblical knowledge greatly influenced his writing, including his 1851 novel, Moby-Dick. This influence has been studied extensively, especially in regard to the influence of the biblical books of Job and Jonah on Moby-Dick. Ecclesiastes was also important and seems to have influenced the writing of this novel in a more fundamental way than other biblical books. Melville drew on the themes, style, and content of Ecclesiastes. He marked Ecclesiastes extensively in his 1846 King James Bible and quotes Ecclesiastes with approval in the novel, making numerous allusions to the biblical book. This article catalogues many of these quotations and allusions and proposes that Melville’s sceptical reading of Ecclesiastes influenced his use of the biblical book in his novel. He read Ecclesiastes as ‘a wisdom that is woe’. While the connections between Ecclesiastes and Moby-Dick have often been mentioned, the treatment of this subject has been much less significant than the investigation of other influences, especially Job and Jonah. Thus this article fills a gap in Melville studies by closely considering Melville’s extensive allusions to Ecclesiastes in Moby-Dick.
    In: Literature and theology, Oxford : Oxford Univ. Press, 1987, 27(2013), 1, Seite 48-64, 1477-4623
    In: volume:27
    In: year:2013
    In: number:1
    In: pages:48-64
    Language: English
    URL: Volltext  (lizenzpflichtig)
    URL: Volltext  (lizenzpflichtig)
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  • 7
    UID:
    (DE-627)1807212602
    ISSN: 1477-4623
    Content: Christina Rossetti’s Verses (1893) collects poetry published originally in her devotional prose works, and 57 of its 331 lyric poems are roundels. Structured helically, the roundels use refrains to accrue meaning through repetition with a difference. While Rossetti follows Swinburne’s 11-line form, she uses the songs of the Word—the liturgical and wisdom psalms in particular—as the inspiration for her words of song. By recognising the antiphonal dialogue of the roundels modelled on the Psalms, we see more clearly how Rossetti’s lyric poetry emphasises not introspection or a Romantic solipsism but rather an interchange with others that turns its participants toward God. The reverberations of the Psalms in her roundels make audible her commitment to a communal, lyric form that unites its dialogic participants in worship and in an inclusive eschatology; that overlays the temporal with the eternal; and that conveys the priestly act of proclaiming the Kingdom of God in the present.
    In: Literature and theology, Oxford : Oxford Univ. Press, 1987, 36(2022), 2, Seite 183-202, 1477-4623
    In: volume:36
    In: year:2022
    In: number:2
    In: pages:183-202
    Language: English
    URL: Volltext  (lizenzpflichtig)
    URL: Volltext  (lizenzpflichtig)
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  • 8
    Online Resource
    Online Resource
    UID:
    (DE-627)1780305516
    ISSN: 1477-4623
    In: Literature and theology, Oxford : Oxford Univ. Press, 1987, 10(1996), 3, Seite 242-251, 1477-4623
    In: volume:10
    In: year:1996
    In: number:3
    In: pages:242-251
    Language: English
    URL: Volltext  (lizenzpflichtig)
    URL: Volltext  (lizenzpflichtig)
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  • 9
    UID:
    (DE-627)1780305893
    ISSN: 1477-4623
    Content: What vision of the ‘Abrahamic faiths’ best allows Jews, Christians and Muslims to discuss with each other their historically and theologically linked projects? The medieval ‘three rings’ story says nothing about the different commitments of the three faiths, and Rozenweig's Star of Redemption says too much. More promisingly, Mahfouz's allegorical novel Children of GebelaauH positions the Abrahamic faiths (along with modern science) in a shared struggle with injustice and misery. Although they exhibit different strengths and weaknesses, the faiths are united by the hope of realizing an inheritance from God and by grievous disappointment. GebelaauH is a call of Abrahamic conscience, tellingly inflected according to religious realities yet evocatively sketchy and open.
    In: Literature and theology, Oxford : Oxford Univ. Press, 1987, 11(1997), 2, Seite 168-184, 1477-4623
    In: volume:11
    In: year:1997
    In: number:2
    In: pages:168-184
    Language: English
    URL: Volltext  (lizenzpflichtig)
    URL: Volltext  (lizenzpflichtig)
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  • 10
    UID:
    (DE-627)1780307349
    ISSN: 1477-4623
    Content: Through an understanding of Neoplatonism as the union of the soul with an ineffable Oneness, the gradual subjugation, destruction, conversion and assimilation of The Birthday Party's protagonist is reassessed in terms of Meister Eckhart's own treatment of the detachment of the self. The gradual breakdown of Stanley in the play is reinterpreted through the various stages of the Eckhartian soul (recognition of one's sinful individuality,the dissolution of reason, blindness, silence and finally, the ecstasy of true self-lessness) as it proceeds towards reunion with the One.
    In: Literature and theology, Oxford : Oxford Univ. Press, 1987, 14(2000), 2, Seite 174-188, 1477-4623
    In: volume:14
    In: year:2000
    In: number:2
    In: pages:174-188
    Language: English
    URL: Volltext  (lizenzpflichtig)
    URL: Volltext  (lizenzpflichtig)
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