Relevant bibliographies by topics / English Christian literature

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  2. Dissertations / Theses
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Academic literature on the topic 'English Christian literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "English Christian literature"

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Marfleet, Andrew. "Book Review: The Christian Tradition in English Literature." Journal of Education and Christian Belief 12, no. 1 (March 2008): 72–74. http://dx.doi.org/10.1177/205699710801200108.

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Aers, David, and Thomas Pfau. "Exploring Christian Literature in the Contemporary and Secular University." Christianity & Literature 70, no. 3 (September 2021): 263–75. http://dx.doi.org/10.1353/chy.2021.0033.

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Abstract: Both of us teach in the Duke English Department and hold secondary appointments in the Duke Divinity School. In this essay, we reflect on impediments to teaching Christian literature in contemporary English departments, in particular the naturalistic, anti-metaphysical dogma pervading humanistic inquiry, yet also the widespread theological illiteracy among today’s undergraduates and graduates. Still, students usually embrace focused ethical and theological inquiry, as well as the attention to textual and hermeneutic issues called for by much Christian literature across the centuries. We conclude by outlining options for a more productive future alignment of literary and theological inquiry and pedagogy.
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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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Clenman, Laliv. "Rabbinic Parodies of Jewish and Christian Literature." Journal of Jewish Studies 64, no. 1 (April 1, 2013): 207–9. http://dx.doi.org/10.18647/3131/jjs-2013.

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McNab, C. "Postmodern Theory and Biblical Theology; The Discerning Reader -- Christian Perspectives on Literature and Theory." English 46, no. 185 (June 1, 1997): 182–87. http://dx.doi.org/10.1093/english/46.185.182.

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Hezser, Catherine. "Early Christian Monastic Literature and the Babylonian Talmud." Journal of Jewish Studies 68, no. 2 (October 1, 2017): 411–13. http://dx.doi.org/10.18647/3336/jjs-2017.

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최효은. "Translation of Exophoric the in Christian Literature: from English into Korean." Journal of Translation Studies 14, no. 2 (June 2013): 223–52. http://dx.doi.org/10.15749/jts.2013.14.2.008.

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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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Sharov, Konstantin S. "Gender-Neutral Linguistic Transformations of Messianic Scriptures in the Modern Anglican Homiletic Literature." Russian Journal of Linguistics 23, no. 2 (December 15, 2019): 523–43. http://dx.doi.org/10.22363/2312-9182-2019-23-2-523-543.

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Actuality. Our time is characterised by the penetration of egalitarian ideas of Western liberalism and political correctness in the sphere of language. Language, speech, communication practices are reviewed and revised to determine if they are politically correct. Religious and sacred texts of Christianity and Judaism do not stand aside from the careful examination of the followers of the ideas of compiling a politically correct Bible. The purpose of this article is to find out if it is possible to change the texts of English translations of the Christian Bible, from a theological and linguistic point of view, and if it is possible to consider gender-neutral versions of Messianic passages of the English Bible as authentic, suitable for the correct transmission of meaning, i.e. reading, theological and historical analysis, as well as liturgical practice. The object of the research is represented by the texts of several widely used in modern Anglicanism gender-neutral English versions of the Bible: The Inclusive Bible: The First Egalitarian Translation by Priests for Equality (IBFET, 2009); New English Translation (NET, 1998); New International Version Inclusive Language Edition (NIVI, 1995). King James’ Bible original version (KJV) of 1611 edition is used as a reference point. Research techniques include the method of contextual analysis, comparative method, structural method, comparative historical method. Such taxonomic units of sacred Messianic texts as son of God, son of man, the lord, the master, the king, heaven kingdom , constructions of common grammatical gender are analysed. It is demonstrated that in almost all cases of gender-neutral constructions use, the meaning of the text changes: from insignificant changes to the reproduction of openly heretical views from the viewpoint of traditional Anglicanism. Our study shews that gender-neutral language introduces new feminist meanings into Messianic sacred texts, which were not previously contained there. Gender-neutral English translations of the Christian Bible cease to be canonical from the point of view of Christian theology. Nevertheless, gender-neutral philological strategies of modifying the ways of modern Anglican preaching can be an extremely interesting and instructive example of the fact that in the modern world certain social and political discourses can stand behind Christian homiletics.
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Proskurina, Anna V. "Analysis and translation of the Old English poem Instructions for Christians in the context of the Christian tradition." Slovo.ru: Baltic accent 15, no. 1 (2024): 140–57. http://dx.doi.org/10.5922/2225-5346-2024-1-8.

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An Old English poem, preserved in a copy of the 12th century, Instructions for Chris­tians, consisting of 265 lines, is considered through the prism of the explication of the theme of moral instructions in the Old English tradition. The poem, along with other Old English sermons and Christian poems, represents the suggestion of moral rules regarding early Chris­tian life, being a set of orders for believers. This article provides the author's translation of the contexts of the poem Instructions for Christians. The problem of studying the phenomenon of instructions and the representation of the indisputable position of faith in the ancient culture of the Anglo-Saxons is posed. The overall goal and objectives of the study determine the com­plex nature of the traditional methods used for philological analysis of texts and the semiotic approach to texts. The analysis of the Old English text showed the interweaving of plots of the Old and New Testaments, reflecting opposing views on poverty and wealth, sacrifices, acts of gift and exchange. Issues related to the deeds of the Old Testament prophets and the New Testament Apostle Paul are highlighted in the context of the analyzed material. The work provides a list of variant addresses to God which are used in the poem, which indicates a de­veloped Christian tradition in the Old English period, and also notes the direct name of the devil, which is usually absent in the texts of this period.
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Dissertations / Theses on the topic "English Christian literature"

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Williams, Lydia. "Good Christian." restricted, 2008. http://etd.gsu.edu/theses/available/etd-11172008-162748/.

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Thesis (Ph. D.)--Georgia State University, 2008.
Title from file title page. Josh Russell, committee chair; John Holman, Sheri Joseph, committee members. Description based on contents viewed June 8, 2009.
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Church, Alan P. "Scribal rhetoric in Anglo-Saxon England /." Thesis, Connect to this title online; UW restricted, 1996. http://hdl.handle.net/1773/9320.

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Johnson, Michael C. "Character Development in a Distance Education Literature Course: Perspectives on Independent Study English 395R-Christian Fantasy Literature." Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd3157.pdf.

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Mullally, Erin Eileen. "Giving gifts : women and exchange in Old English literature /." view abstract or download file of text, 2002. http://wwwlib.umi.com/cr/uoregon/fullcit?p3061960.

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Thesis (Ph. D.)--University of Oregon, 2002.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 253-271). Also available for download via the World Wide Web; free to University of Oregon users.
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Fenwick, Andrew. "Girdles of iron, breast-plates of silk: Homeric women and Christian pity in Tolkien's Middle-Earth." Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/6804.

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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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Sloan, Alathea Prickett Stephen. "Receiving "The True Name" : reading Lilith as a mystical dream-vision /." Waco, Tex. : Baylor University, 2006. http://hdl.handle.net/2104/4999.

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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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Gianfalla, Jennifer Mary. "Romancing the Other: Non-Christian and Interfaith Marriage in Late Middle English Literature, 1300-1450." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1243002784.

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Wallace, Amy. "Waste Land or Promised Land: T.S. Eliot's The Idea of a Christian Society." TopSCHOLAR®, 1987. https://digitalcommons.wku.edu/theses/2945.

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In T. S. Eliot's The Idea of a Christian Society, the poet questions the nature of our society's foundations; he believes that Western culture is moving dangerously closer to the liberal and secular and that this shift could be disastrous. Instead, Eliot suggests that we return to what is at the very roots of Western tradition: Christianity. To facilitate this change in direction, Eliot stresses the importance of an educational system which takes a Christian perspective. Also important in his thinking is a Community of Christians, who would act as leaders, and the Christian community (encompassing most of the population), which would restore unity to what has become a depersonalized existence. The philosophical validity of Christianity is integral to Eliot's scheme, and is explained well by author C. S. Lewis. Historian Christopher Dawson outlines the intertwining of religion and culture and the debt Western civilization owes the Christian faith. Eliot's poem The Waste Land is a picture of a society whose barrenness is ironic in light of the promise of life which surrounds it. Both the individuals and their society are blind to their own spiritual deaths. Also echoing Eliot's ideas concerning a Christian society, The Family Reunion and The Cocktail Party are plays of rejuvenation, in which a sacrificial death--whether literal or figurative--brings new life, both to the individual characters and their broken relationships. As allegories of the family of man, Eliot uses the families in these plays to illustrate the change that could turn a waste land into a promised land.
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Books on the topic "English Christian literature"

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A, St John Raymond, ed. Explorations in literature. 3rd ed. Greenville, S.C: BJU Press, 2007.

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Anderson, Jan. Of places: Literature. 3rd ed. Pensacola, FL: Pensacola Christian College, 1999.

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T, Keenan Hugh, ed. Typology and English medieval literature. New York: AMS Press, 1992.

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Hess, Donna L. Excursions in literature for Christian schools: Student text. Greenville, S.C: Bob Jones University Press, 1985.

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M, Hughes Joanna, ed. A Book of English belief: Bede to Temple. London: SCM Press, 1989.

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Richard, Rolle. The English writings. London: SPCK, 1989.

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Robert, Van de Weyer, ed. Celtic fire: An anthology of Celtic Christian literature. London: Darton, Longman and Todd, 1990.

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Ganeri, Anita. Christian stories. Minneapolis, Minn: Picture Window Books, 2006.

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Aelfric. St. Cuthbert: Aelfric's life of the saint in old English with modern English parallel. Seaham, Co. Durham: Amra Imprint, 1992.

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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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Book chapters on the topic "English Christian literature"

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Clark, David. "6.3.1. Norse Medievalism in Children's Literature in English." In The Pre-Christian Religions of the North, 367–400. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.pcrn-eb.5.115708.

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Siewers, Paul A. K. "From Eriugena to Dostoevsky: Christian ‘Universalism’ in Hiberno-Latin Contexts and its Continued Significance." In Sources of Knowledge in Old English and Anglo-Latin Literature, 299–318. Turnhout, Belgium: Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.soel-eb.5.132842.

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Hughes, Haili. "Case studies from English teachers." In GCSE Literature Boost: A Christmas Carol, 44–58. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003453468-4.

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Ludlow, Elizabeth. "Christina Rossetti." In The Blackwell Companion to the Bible in English Literature, 551–62. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444324174.ch39.

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Kullmann, Thomas. "Christina Rossetti." In Kindler Kompakt: Englische Literatur, 19. Jahrhundert, 113–15. Stuttgart: J.B. Metzler, 2015. http://dx.doi.org/10.1007/978-3-476-05527-9_22.

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Hughes, Haili. "Critical Theory journey through the English curriculum." In GCSE Literature Boost: A Christmas Carol, 40–43. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003453468-3.

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Eickmans, Heinz. "John Bunyans Pilgerreise von London über Amsterdam nach Hamburg: Niederländisch als Intermediärsprache für Übersetzungen aus dem Englischen in der Frühen Neuzeit." In Neues von der Insel, 107–29. Berlin, Heidelberg: Springer Berlin Heidelberg, 2024. http://dx.doi.org/10.1007/978-3-662-66949-5_6.

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ZusammenfassungThe first part of this article is devoted to the origins of the early German translations of John Bunyan’s works that appeared until the end of the 17th century, especially his major work The Pilgrim’s Progress (1678, dt. Eines Christen Reise nach der Seeligen Ewigkeit 1685). By means of some textual examples it will be shown that this translation – like all other early translations of Bunyan’s works – is not based on the English original but on the Dutch translation, therefore that it is an ‘indirect translation’ which reached German by way of an intermediary language. The second part of the article first examines the general question of the proportion of indirect translations in the early modern period and then devotes itself specifically to the hitherto insufficiently considered importance of Dutch, which is hardly inferior to French as an intermediary language for indirect translations from English and even occupies first place for the field of English devotional literature of the 17th century.
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"Saints’ Lives and Christian Devotion." In Old English Literature, 246–66. Chichester, UK: John Wiley & Sons, Ltd, 2016. http://dx.doi.org/10.1002/9781118598818.ch9.

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Wogan-Browne, Jocelyn. "The Hero in Christian Reception: Ælfric and Heroic Poetry." In Old English Literature, 215–35. Yale University Press, 2002. http://dx.doi.org/10.12987/yale/9780300091397.003.0010.

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Wogan-Browne, Jocelyn. "The Hero in Christian Reception: Ælfric and Heroic Poetry." In Old English Literature, 215–35. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300129113-013.

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