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Relevant bibliographies by topics / Christian literature, English – History and

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Academic literature on the topic 'Christian literature, English – History and'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "Christian literature, English – History and"

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Lasker, Daniel J. "Karaism and Christian Hebraism: A New Document*." Renaissance Quarterly 59, no. 4 (2006): 1089–116. http://dx.doi.org/10.1353/ren.2008.0518.

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In September 1641 Joannes Stephanus Rittangel sent a Hebrew letter to John Selden, the prominent English jurist and Christian Hebraist, soliciting Selden’s assistance in publishing Karaite manuscripts. The letter’s publication here contributes both to our knowledge of the activities of Rittangel — expert in Karaism and Professor Extraordinary of Semitic languages at the University of Koenigsberg — and to the picture we have of Christian Hebraism in England. From this letter and from references to Rittangel in contemporary literature, we can reconstruct some of his activities from the time he was recorded to have been in Lithuania at the end of 1640 to his appearance in Amsterdam in late 1641. We can also appreciate how knowledge of Karaism was spread among English Christians such as John Selden and Ralph Cudworth, and also how that information contributed to the millenarianism of Samuel Hartlib and John Dury.

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Prior, Karen Swallow. "The Place of Imaginative Literature in the Christian Life." Theofilos 12, no. 2-3 (February 26, 2021): 382–89. http://dx.doi.org/10.48032/theo/12/2/15.

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We have more leisure time today than in any period in history. We also have more options for spending that leisure time. For most people (unless you are an English professor, like me), reading fiction is easily seen as purely a leisure activity. And for many, watching sports, streaming movies, or scrolling Twitter seem like more relaxing, less demanding ways to fill non-working hours. Adding the reading of fiction to already overscheduled and overthinking lives can seem frivolous in a world of hurry, need, and stress. Even the Christian who is an avid reader can be tempted to view time spent on imaginative literature as taking away from more important material such as Scripture, theology, and history. Yet, fiction—and here I will be talking primarily of literary fiction—has much to offer the Christian.

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Sanders, E. P. "A Tribute to Geza Vermes: Essays on Jewish and Christian Literature and History." Journal of Jewish Studies 43, no. 1 (April 1, 1992): 137–40. http://dx.doi.org/10.18647/1634/jjs-1992.

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Louis, Cameron. "Authority in Middle English Proverb Literature." Florilegium 15, no. 1 (January 1998): 85–123. http://dx.doi.org/10.3138/flor.15.005.

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Proverbs are one method by which an ideology can be taught. They are pithy, memorable phrases and sentences that encapsulate guidance for behaviour in ethical situations or a particular view of the way the world functions or ought to function. If an individual saying becomes proverbial, it becomes part of the "common sense" and ideology of the culture in which it is used, a means by which people can be made to behave and perceive according to verbal reflexes, without recourse to thought (Cram 90-92). But if any piece of language is to affect the way people think and behave, it has to have authority. Folk proverbs carry their own authority within themselves. They do not need a source attribution for their validity; if everyone in the speech community recognises them as 'proverbial,' then the tradition behind them in itself gives them authority. Political and religious institutions, especially authoritarian ones, have long been aware of the power of the proverb to influence behaviour. In the medieval church, this acknowledgment sometimes took the form of the collection of popular proverbs by the clergy for the use of all, and at other times was manifested in the use of vernacular proverbs in the text of Latin sermons (Wenzel 80). But another possible reaction is to create new 'proverbs' which are more conducive to the ideology of the institution, in contrast to the undependable and sometimes ambiguous morality of folk proverbs, either by composing them or by finding them in written sources. Dictators like Mao Zedong have attempted to proverbialise their own sayings, which the populace is forcibly taught to mouth and bear in mind, so that it will behave and perceive in ways that are acceptable to authority. There is evidence that the English church also attempted to create its own body of proverbs during the Middle English period, for a substantial body of literature survives from that time which consists of lists of proverbial advice. Much of this literature appears to be an attempt to make use of the concept of the proverb, which had an oral tradition that went back to pre-literate, and pre-Christian times, but in a way more reliably conducive to a world-view and behaviour consistent with Christian dogma. These sayings were not really proverbial in the traditional sense, but more like direct, straight-forward instruction or advice. However, they seem nevertheless to have been regarded as 'proverbs' at the time, whether they originated with the church or not (Louis). In any case, because the new proverbs lacked the automatic authority of popular proverbs, they had to be framed in contexts which attempted to substitute a different kind of moral authority for the 'proverbial' utterances. These legitimising contexts were basically three: the domestic circumstance of a parent instructing a child; the more public situation of a ruler or philosopher instructing the people; and florilegia-like collections in which numerous utterances are attributed to various figures of history.

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YOUNG, B. W. "JOHN JORTIN, ECCLESIASTICAL HISTORY, AND THE CHRISTIAN REPUBLIC OF LETTERS." Historical Journal 55, no. 4 (November 15, 2012): 961–81. http://dx.doi.org/10.1017/s0018246x12000210.

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ABSTRACTThe writing of ecclesiastical history is rarely disinterested, and this was especially so in eighteenth-century England. Its leading practitioner, John Jortin, wrote with a clear, determined, and dynamic purpose: to offer an effective critique of orthodoxy and its ally, persecution, and to secure civil and religious liberty in a way commensurate with maintaining an established church and liberal learning. His life and writings meditated on early eighteenth-century tendencies in thought and scholarship in a spirit that allowed often radical developments to take place. Unambiguously heterodox in tone and conclusions, Jortin's researches were drawn on by radical dissent. A scion of a Huguenot family, Jortin was a critical mediator between the culture of the Huguenot Refuge and English scholarship. He was a pioneer in the study of English literature, moving such study away from the narrowly philological methods of Richard Bentley towards more reflective literary scholarship. Above all, Jortin was determined that the Republic of Letters should be a Christian Republic; his contribution to and experience of Enlightenment substantiates J. G. A. Pocock's contention that, in England, it was largely clerical and conservative: study of Jortin in context challenges the hegemony of the Radical Enlightenment thesis that is rapidly becoming an interpretative orthodoxy.

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White, Richard. "Tours of Hell. An Apocalyptic Form in Jewish and Christian Literature." Journal of Jewish Studies 37, no. 1 (April 1, 1986): 120–23. http://dx.doi.org/10.18647/1269/jjs-1986.

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de Lange, Nicholas. "The Reception of Septuagint Words in Jewish-Hellenistic and Christian Literature." Journal of Jewish Studies 65, no. 2 (October 1, 2014): 410–11. http://dx.doi.org/10.18647/3192/jjs-2014.

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Gooder, Paula. "Matthew's Christian—Jewish Community." Journal of Jewish Studies 47, no. 1 (April 1, 1996): 156–57. http://dx.doi.org/10.18647/1866/jjs-1996.

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Wong, Diana, and Ik Tien Ngu. "A “Double Alienation”." Asian Journal of Social Science 42, no. 3-4 (2014): 262–90. http://dx.doi.org/10.1163/15685314-04203004.

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Scholarship on Christianity in Malaysia has been dominated by denominational church history, as well as the study of urban, middle-class and English-speaking church congregations in the post-Independence period. In focusing on the vernacular Chinese Protestant church in Malaysia, and one of its most prominent para-church organisations, called The Bridge, this paper draws attention to the variegated histories of Christian conversion and dissemination in Malaysia, and the various modes and meanings of Christian identity as incorporated into different local communities and cultures. The history of the Chinese Protestant church suggested in the first part of the paper takes as its point of departure the distinction between mission and migrant churches, the latter being the origin of the vernacular Chinese churches in Malaysia. The second part of the paper traces the emergence of a Chinese para-church lay organisation called The Bridge, and the Chinese Christian intellectuals behind it, in their mission to engage the larger Chinese and national public through literary publications and other media outreach activities. In so doing, these Chinese Christian intellectuals also drew on the resources of an East Asian and overseas Chinese Christian network, while searching for their destiny as Chinese Christians in the national context of Malaysia. By pointing to the importance of regional, Chinese-language Christian networks, and the complexity of vernacular Christian subjectivity, the paper hopes to fill a gap in the existing literature on Christianity in Malaysia, as well as make a contribution to on-going debates on issues of localisation, globalisation and authenticity in global Christianity.

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Hawk, Brandon W. "History of the Study of Apocrypha in Early Medieval England." Bulletin for the Study of Religion 48, no. 3-4 (June 4, 2020): 13–26. http://dx.doi.org/10.1558/bsor.37171.

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Literature written in England between about 500 and 1100 CE attests to a wide range of traditions, although it is clear that Christian sources were the most influential. Biblical apocrypha feature prominently across this corpus of literature, as early English authors clearly relied on a range of extra-biblical texts and traditions related to works under the umbrella of what have been called “Old Testament Pseudepigrapha” and “New Testament/Christian Apocrypha." While scholars of pseudepigrapha and apocrypha have long trained their eyes upon literature from the first few centuries of early Judaism and early Christianity, the medieval period has much to offer. This article presents a survey of significant developments and key threads in the history of scholarship on apocrypha in early medieval England. My purpose is not to offer a comprehensive bibliography, but to highlight major studies that have focused on the transmission of specific apocrypha, contributed to knowledge about medieval uses of apocrypha, and shaped the field from the nineteenth century up to the present. Bringing together major publications on the subject presents a striking picture of the state of the field as well as future directions.

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Dissertations / Theses on the topic "Christian literature, English – History and"

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Knight, Alison Elaine. "Pen of iron : scriptural text and the Book of Job in early modern English literature." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610695.

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Ludlow, Elizabeth. "'We can but spell a surface history' : the biblical typology of Christina Rossetti." Thesis, University of Warwick, 2008. http://wrap.warwick.ac.uk/1993/.

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My research examines Christina Rossetti’s use of biblical typology in her articulation of individual and communal identity. The central concern of my thesis is with tracing the ways in which she bridges the gap between the two biblical covenants and her contemporary situation by a ceaseless interpretative movement between the discourses of the Old and New Testaments. After examining the basis for her typological modes of reading, I demonstrate the various ways in which they underpin her interpretations of Tractarian, Romantic, and Pre-Raphaelite writings as well as providing her with a framework with which to structure her own poetic sequences. In my examination of the ways in which Rossetti engages with patristic and medieval theology and articulates identity through the cyclical dynamics of typology, I consider her writings alongside those of Isaac Williams, John Keble, John Henry Newman, and Edward Pusey and highlight the key part they play in reinforcing the Oxford Movement’s liturgical momentum. Focusing specifically on her poetic utilization of the ancient practice of chanting psalms and antiphons, her engagement with the musicality of the church service, and her depiction of the visual aspects of ritualism, I read her poetry in terms of the mystical journey towards God upon which, she suggests, each Christian embarks. Applying to Rossetti’s poetry the method of typological analysis that she herself uses, I consider how the poems in her 1893 volume, Verses, can be understood to comment upon her earlier works and how her earlier poetry can be seen as an antecedent to her later works. Through this, I trace the development of her theology as it engages more directly with the hermeneutical principles encouraged by the Tractarians and offers a basis upon which the patristic concept of trinitarian personhood can be understood.

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Brooks, Britton. "The restoration of Creation in the early Anglo-Saxon vitae of Cuthbert and Guthlac." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:17b5d20e-446e-4891-90a6-f02a196a7409.

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This thesis explores the relationship between Creation and the saints Cuthbert and Guthlac in their Anglo-Latin and Old English vitae. It argues that this relationship is best understood through received theological exegesis concerning Creation's present state in the postlapsarian world. The exegesis has its foundation in Augustine's interpretations of the Genesis narrative, though it enters the textual tradition of the vitae via an adapted portion of De Genesi contra Manichaeos in Bede's metrical Vita Sancti Cuthberti (VCM). Both Augustine and Bede argue, with slight differences, that fallen Creation can be restored into prelapsarian harmony with humanity by way of sanctity. Each individual vita engages with this understanding of the Fall in distinct, though ultimately interrelated, ways, and the chapters of this thesis will therefore explore each text individually. Chapter 1 argues that the anonymous Vita Sancti Cuthberti (VCA) unites Cuthbert's ability to restore Creation with the theme of monastic obedience, linking the ordering of a monastery to the restoration of prelapsarian harmony. The VCA also seeks to create sites for potential lay pilgrimage in the landscapes of Farne and Lindisfarne by highlighting the present efficacy of Cuthbert's miracles. Chapter 2 argues that Bede's VCM not only reveals his early attempt to fashion Cuthbert into the primary saint for Britain, via a focus on Cuthbert's obedience to the Divine Office, but also that the restoration of Creation functions as a ruminative tool. Chapter 3 argues that Bede transforms the nature of Cuthbert's sanctity in his prose Vita Sancti Cuthberti (VCP) from static to developmental, influenced by the Evagrian Vita Antonii, and that Creation is adapted to function as the impetus for, and evidence of, Cuthbert's progression. Chapter 4 argues that Felix's Vita Sancti Guthlaci (VSG) unites the development of Guthlac with a physically delineated Creation, and that the restoration of Creation is elevated to an even greater degree here than in Bede's hagiography. Chapter 5 argues that the author of the Old English Prose Guthlac (OEPG) grounds his vita by utilizing a landscape lexis shared with contemporary boundary clauses, so that here the relationship between the saint and Creation has greater force; it further argues that Guthlac A uniquely connects Guthlac with the doctrine of replacement, consolidating links between his arrival to the eremitic space and the restoration of prelapsarian Eden.

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Woeber, Catherine. "A study of Christ and his saints as representatives of the values of Christian heroism in Old English poetry." Master's thesis, University of Cape Town, 1987. http://hdl.handle.net/11427/21143.

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Bibliography: pages 71-72.
This dissertation investigates the concept of Christian heroism as it appears in a number of Old English poems, through a study of the figure of the miles Christi. These poems present a specific Christian heroism which, though couched in terms culled from Germanic heroism, nevertheless exists in its own right and is quite different from it. Christ and his saints are seen as heroes in themselves (Christian servants obedient to the will of God) rather than as heroic warriors as they are usually regarded (Germanic heroes fighting for a Christian cause). They are leaders and heroes in the sense of servants, and not only like kings and warriors of the Germanic code. A study of some poems from the Cynewulf canon shows that the poets understood Christian heroism to mean more than brave battling for the cause of good; in essence, it is complete submission to the will of God.

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Durkin, Philip. "A study of Oxford, Trinity College, MS 86, with editions of selected texts, and with special reference to late Middle English prose forms of confession." Thesis, University of Oxford, 1995. http://ora.ox.ac.uk/objects/uuid:f63833b4-b75f-48bb-b1db-892929806abc.

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The thesis consists of a detailed examination of the contents of Oxford, Trinity College, MS 86, (Trinity), with particular attention being given to several lengthy English confessional items which it contains. This is complemented by a more general consideration of late Middle English prose forms of confession and the manuscripts in which they occur. Part One consists of a survey of all surviving independent prose forms of confession preserved in late Middle English manuscripts. I divide the texts into groups according to their probable audience and readership, assessed from both internal and external evidence. This is preceded by a brief introductory section on the background to late Middle English guides to preparation for confession. In three appendices, I provide: a full description of London, British Library, MS Sloane 1584, with transcriptions of three confessional texts; a transcription of a form of confession from London, British Library, MS Harley 2383, with variants from all known manuscripts; a transcription of a form of confession from Yale, University Library, MS Beinecke 317. Part Two consists of a close study of Trinity: a full description of the manuscript, supplementing existing catalogues; editions of four confessional texts from the manuscript, accompanied by detailed discussions of their form and probable function; an analysis of a series of short devotional texts which, taken together, constitute an elementary manual of religious instruction. I include full critical editions, with variants from all known manuscripts, of two of these texts, The Sixteen Conditions of Charity and The Eight Blessings of God, both of which originate in passages extracted from the Wycliffite Bible, and which survive, in varying versions, in thirty-four and nine manuscripts respectively. The thesis concludes with a summary of the probable origin and function of this manuscript collection.

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Reeve-Tucker, Alice Glen. "Evelyn Waugh, Graham Greene, and Catholicism : 1928-1939." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3469/.

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This thesis considers the development of Evelyn Waugh's and Graham Greene’s Catholicism between 1928 and 1939. Focusing predominantly on Waugh’s and Greene’s novels, it investigates how their writings express Catholic ideas, as well how their faith informs their views of human nature, their political sympathies, and their criticisms of modern secular civilization. While it recognizes the important differences between Waugh’s and Greene’s thinking in this period (such as their diverging political sympathies and their uses of different forms and genres of writing), it also establishes some significant affiliations between their Catholic points of view. Both authors associate the increasingly secular condition of English society with themes of decay and disintegration, acknowledge the reality of Original Sin, and believe in a supernatural reality distinct from its earthly counterpart. The Introduction provides an overview of Greene and Waugh scholarship, noting that there is currently no critical study devoted to the topic of early affiliations between these authors’ Catholic principles. The first two chapters propose that the beginnings of Waugh’s and Greene’s Catholic perspectives can be detected in their early fiction. Chapter Three examines in relation to each other Waugh’s and Greene’s novels between 1930 and 1935. Chapter Four charts the development of their respective vantage-points in the period 1936-1938. The final chapter looks at the year 1939 and assesses the nature of these authors' Catholic views prior to the outbreak of the Second World War.

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Abunasser, Rima Jamil. "Corporate Christians and Terrible Turks: Economics, Aesthetics, and the Representation of Empire in the Early British Travel Narrative, 1630 - 1780." Thesis, University of North Texas, 2003. https://digital.library.unt.edu/ark:/67531/metadc4444/.

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This dissertation examines the evolution of the early English travel narrative as it relates to the development and application of mercantilist economic practices, theories of aesthetic representation, and discourses of gender and narrative authority. I attempt to redress an imbalance in critical work on pre-colonialism and colonialism, which has tended to focus either on the Renaissance, as exemplified by the works of critics such as Stephen Greenblatt and John Gillies, or on the later eighteenth and early nineteenth centuries, as in the work of scholars such as Srinivas Aravamudan and Edward Said. This critical gap has left early travel narratives by Sir Francis Moore, Jonathan Harris, Penelope Aubin, and others largely neglected. These early writers, I argue, adapted the conventions of the travel narrative while relying on the authority of contemporary commercial practices. The early English travelers modified contemporary conventions of aesthetic representation by formulating their descriptions of non-European cultures in terms of the economic and political conventions and rivalries of the early eighteenth century. Early English travel literature, I demonstrate, functioned as a politically motivated medium that served both as a marker of authenticity, justifying the colonial and imperial ventures that would flourish in the nineteenth century, and as a forum for experimentation with English notions of gender and narrative authority.

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Rogozhina, Anna. "'And from his side came blood and milk' : the martyrdom of St Philotheus of Antioch in Coptic Egypt." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:35b8fd5c-5c85-4b5f-81c8-77e0b66a165d.

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My thesis examines the function and development of the cult of saints in Coptic Egypt. For this purpose I focus primarily on the material provided by the texts forming the Coptic hagiographical tradition of the early Christian martyr Philotheus of Antioch, and more specifically - the Martyrdom of St Philotheus of Antioch (Pierpont Morgan M583). This Martyrdom is a reflection of a once flourishing cult which is attested in Egypt by rich textual and material evidence. This text enjoyed great popularity not only in Egypt, but also in other countries of the Christian East, since his dossier includes texts in Coptic, Georgian, Ethiopic, and Arabic. This thesis examines the literary and historical background of the Martyrdom of Philotheus and similar hagiographical texts. It also explores the goals and concerns of the authors and editors of Coptic martyr passions and their intended audience. I am arguing that these texts were produced in order to perform multiple functions: to justify and promote the cult of a particular saint, as an educational tool, and as an important structural element of liturgical celebrations in honour of the saint. Another aim of this work is to stress the entertainment value of such texts. I explore the sources used by Coptic hagiographers for creating such entertaining stories, as well as the methods they used to re-work certain theological concepts and make them more accessible to the audience. The thesis begins with description of the manuscript tradition of Philotheus and a brief outline and comparison of its main versions. The second chapter discusses the place of the Martyrdom of Philotheus in Coptic hagiography and its connection to the so-called cycles. The next two chapters explore the motifs and topoi characteristic of Coptic martyr passions, especially the legend of Diocletian the Persecutor and the image of Antioch as the Holy City in Coptic hagiography, as these two motifs appear in one way or another in the majority of the martyr passions. Chapter 5 is dedicated to one of the focal points in the Martyrdom - the miracle of resurrection and the tour of hell – and its literary and theological background. Chapter 6 discusses representations of magic and paganism in Coptic hagiography and some of the concerns of Coptic hagiographers. In the last chapter I explore the geography of the cult, its iconographic and hymnographic dimensions and the transformation of the perception of the saint; the second part of this chapter discusses the questions of performance, authorship and audience.

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Lee, Adam S. "The Platonism of Walter Pater." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:5a0d6f60-85cf-4835-8212-0e7ad1561dcc.

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After graduating from the Literae Humaniores course, which after the mid-nineteenth century came to revolve around Plato’s Republic, Walter Pater’s (1839-1894) professional duties spanning thirty years at Oxford were those of a philosophy teacher and lecturer of Plato. This thesis examines Pater’s deep engagement with Platonism in his work, from his earliest known piece, “Diaphaneitè” (1864), to his final book, Plato and Platonism (1893), treating both his criticism and fiction, including his studies on myth. Plato is an ideal philosopher, critic, and artist to Pater, exemplifying a literary craftsman who blends genres with the highest authority. Platonism is a point of contact with several of Pater’s contemporaries, such as Arnold and Wilde, from which we can take new measure of their critical relationships regarding aestheticism and Decadence. Pater’s idea of aesthetic education takes Platonism for its model, which heightens one’s awareness of reality in the recognition of form and matter. Platonism also provides a framework for critical encounters with figures across history, such as Wordsworth, Michelangelo and Pico della Mirandola in The Renaissance (1873), Marcus Aurelius and Apuleius in Marius the Epicurean (1885), and Montaigne and Giordano Bruno in Gaston de Latour (1896). In the manner Platonism holds that soul or mind is the essence of a person, Pater’s criticism, evident even in his fiction, seeks the mind of the author, so that his writing enacts Platonic love. Through close reading, we highlight his many references to Plato, identify Platonic subjects and themes, and explore etymological nuances in the very selection of his words, which often reveals a Platonic tendency of refinement towards immateriality, from seen to unseen beauty. As a teacher and an author Pater helped shape Oxonian Platonism, and through his writing we examine how Platonism informs his philosophy of aesthetics, history, myth, epistemology, ethics, language, and style.

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Connolly, Margaret. "An edition of 'Contemplations of the dread and love of God'." Thesis, University of St Andrews, 1991. http://hdl.handle.net/10023/2786.

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This thesis presents an edition of Contemplations of the Dread and Love of God, a late Middle English devotional prose text for which no critical edition is currently available. I have transcribed and collated the text from all sixteen extant manuscripts and the 1506 printed edition. An investigation of the errors and variants according to the classical method of textual criticism has yielded little in the way of conclusive results, and it has therefore not proved possible to construct a stemma of manuscripts from the corpus of evidence as it now exists. My edition therefore uses one manuscript (Maidstone MS Museum 6) as a base; I emend the text of Maidstone where necessary, and cite variants from all the other witnesses to show all differences of substance. A full critical apparatus is provided, comprising: the text with variants, textual notes and glossary. The introduction includes a full description of all the manuscripts and the two early printed editions, an outline of the methods of textual criticism applied and their results, and an explanation of the choice of base manuscript; information about the language of the Maidstone manuscript and the date of the text are also provided, as is an outline of my editorial principles. The thesis also contains two appendices. The first of these deals briefly with the twenty-two instances where individual chapters of Contemplations appear in other manuscript compilations; the second discusses the English and Latin prayers which follow the full text in some manuscripts.

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Books on the topic "Christian literature, English – History and"

1

M, Cain Christopher, and Anderson Rachel S, eds. A history of Old English literature. Malden, MA: Blackwell, 2003.

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Christian mythmakers. Chicago: Cornerstone Press, 1998.

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Lindskoog, Kathryn Ann. C.S. Lewis, mere Christian. 3rd ed. Wheaton, Ill: Harold Shaw Publishers, 1987.

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Lindskoog, Kathryn Ann. C.S. Lewis, mere Christian. 4th ed. Chicago, Ill: Cornerstone Press Chicago, 1997.

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Pilgrimage in medieval English literature, 700-1500. Woodbridge, Suffolk, UK: D.S. Brewer, 2001.

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Middle English saints' legends. Rochester, NY: D.S. Brewer, 2005.

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Christian humanism in the late English morality plays. Gainesville: University Press of Florida, 1999.

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Discourses of martyrdom in English literature, 1563-1694. Cambridge [England]: Cambridge University Press, 1993.

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Manlove, C. N. Christian fantasy: From 1200 to the present. Notre Dame, Ind: University of Notre Dame Press, 1992.

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Divine ventriloquism in medieval English literature: Power, anxiety, subversion. New York: Palgrave Macmillan, 2011.

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Book chapters on the topic "Christian literature, English – History and"

1

Peck, John, and Martin Coyle. "Old English Literature." In A Brief History of English Literature, 1–13. London: Macmillan Education UK, 2013. http://dx.doi.org/10.1007/978-1-137-35267-5_1.

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Peck, John, and Martin Coyle. "Middle English Literature." In A Brief History of English Literature, 14–33. London: Macmillan Education UK, 2013. http://dx.doi.org/10.1007/978-1-137-35267-5_2.

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Peck, John, and Martin Coyle. "Old English Literature." In A Brief History of English Literature, 1–13. London: Macmillan Education UK, 2002. http://dx.doi.org/10.1007/978-1-137-10794-7_1.

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Peck, John, and Martin Coyle. "Middle English Literature." In A Brief History of English Literature, 14–33. London: Macmillan Education UK, 2002. http://dx.doi.org/10.1007/978-1-137-10794-7_2.

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Gossedge, Rob. "The Consolations and Conflicts of History: Chaucer’s ‘Monk’s Tale’." In Medieval English Literature, 95–111. London: Macmillan Education UK, 2016. http://dx.doi.org/10.1007/978-1-137-46960-1_7.

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Coyle, Martin. "History, Frescoes and Reading the Middle Ages: A Final Note." In Medieval English Literature, 225–29. London: Macmillan Education UK, 2016. http://dx.doi.org/10.1007/978-1-137-46960-1_15.

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Alexander, Michael. "Tudor Literature: 1500–1603." In A History of English Literature, 77–107. London: Macmillan Education UK, 2013. http://dx.doi.org/10.1007/978-1-137-04894-3_4.

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Alexander, Michael. "Stuart Literature: to 1700." In A History of English Literature, 139–78. London: Macmillan Education UK, 2013. http://dx.doi.org/10.1007/978-1-137-04894-3_6.

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Alexander, Michael. "Augustan Literature: to 1790." In A History of English Literature, 181–226. London: Macmillan Education UK, 2013. http://dx.doi.org/10.1007/978-1-137-04894-3_7.

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Alexander, Michael. "Old English Literature: to 1100." In A History of English Literature, 13–35. London: Macmillan Education UK, 2013. http://dx.doi.org/10.1007/978-1-137-04894-3_2.

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Conference papers on the topic "Christian literature, English – History and"

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Xiaohui, Guo, Ang Lay Hoon, Sabariah Hj Md Rashid, and Ser Wue Hiong. "A Study on Images of Food in Bian Cheng." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.6-3.

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As one of the important representative works of Chinese Modern Literature, Bian Cheng (Border Town, in English) consists of folklore of different categories which reflect the life of Chinese people seeming to live in Shangri-la. Image is ‘words to present ideas’ of an author. The images of folklore in Bian Cheng are its author’s idea on life of Chinese people. Food belongs to material folklore. It is important to present the images of food for better understanding Chinese people’s life. This descriptive study focuses on the presentation of the images related to food in Bian Cheng. The image is identified by figures of speech and tied images. The findings show that the images of food mirror Chinese life in terms of priorities on food, marriage, individual propensity for food, history and customs.

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Lyons, Murray, and William David Lubitz. "Archimedes Screws for Microhydro Power Generation." In ASME 2013 7th International Conference on Energy Sustainability collocated with the ASME 2013 Heat Transfer Summer Conference and the ASME 2013 11th International Conference on Fuel Cell Science, Engineering and Technology. American Society of Mechanical Engineers, 2013. http://dx.doi.org/10.1115/es2013-18067.

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Archimedes screw generators (ASGs) are beginning to be widely adopted at low head hydro sites in Europe, due to high efficiency (greater than 80% in some installations), competitive costs and low environmental impact. Compared to other microhydro generation technologies, ASGs have greatest potential at low head sites (less than about 5 m). The performance of an Archimedes screw used as a generator depends on parameters including screw inner and outer diameter, slope, screw pitch and number of flights, and inlet and outlet conditions, as well as site head and flow. Despite the long history of the Archimedes screw, there is very little on the dynamics of these devices when used for power generation in the English literature. Laboratory tests of small Archimedes screws (approximately 1 W mechanical power) have been conducted to support the design and validation of ASG design tools. This paper reports experimental results examining the relationship between torque, rotation speed and power. The laboratory screw maintained reasonable efficiency over wide ranges of operating conditions, although distinct efficiency peaks were found to occur. The cause of changes in power output caused by varying the water level at the outlet of the screw were attributed primarily to the corresponding variation in head, and dynamic limiting of screw rotation speed causing corresponding limits in volume flow through the screw. Test results were qualitatively consistent with data from a prototype ASG installed by Greenbug Energy in southern Ontario, Canada, and recent data reported from European laboratory tests and commercial installations.

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Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit “Renaissance”." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.2-3.

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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis”, ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.

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Navarro Luengo, Ildefonso, Adrián Suárez Bedmar, and Pedro Martín Parrado. "El castillo de San Luis (Estepona Málaga): Origen y evolución de una fortificación abaluartada. Siglos XVI-XXI." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11552.

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The castle of San Luis (Estepona Málaga): Origin and evolution of a bastion fort. Sixteenth to twenty-first centuriesThe results of the investigation prior to the excavation work in the Castle of San Luis, in Estepona (Málaga, Spain) are presented. It is a coastal fortress built in the last quarter of the sixteenth century, in the context of the reorganisation of the defense of the western coast of Malaga after the Moorish rebellion of 1568. After analysing the available literature, we propose that it was designed by the Engineer Juan Ambrosio Malgrá, Maestro Mayor de obras del Reino de Granada. The Castle of San Luis is devised as an add-on construction on the southern front of the walls of Islamic origin, dominating the natural anchorage of the Rada beach. Its most prominent elements are three bastions, two of them with casemates, and a large main square. However, various defects in the design and execution of the works, added to the insufficient provision of artillery and garrison, affected the effectiveness of the fortification throughout its history. In the middle of the eighteenth century, part of the Castle of San Luis is restructured as a cannons’ battery. Following the damage caused by the Lisbon Earthquake, in 1755, and by the French and English blastings in 1812, during the second half of the nineteenth century much of the castle disappears, leaving only the cannons’ battery, which is incorporated as a courtyard in height as an add-on to a house built at the end of the nineteenth century. At present, after several decades of abandonment, excavation works have been undertaken on the remains of the battery, after which the site will be prepared to be used as a museum.

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