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Journal articles on the topic 'English Christian literature'
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1
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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Quan, Wuhe. "Representation and Evolution of Western Philosophy in English Literature." Communications in Humanities Research 34, no. 1 (May 21, 2024): 153–57. http://dx.doi.org/10.54254/2753-7064/34/20240129.
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The manifestation and evolution of Western philosophy in English literature represent a rich and diverse historical process. This article systematically examines the influence of philosophical movements from the classical period to the modern era on English literature. Ancient Greek and Roman philosophies inspired the themes and materials of literary works, while medieval Christian philosophy profoundly influenced the rise and development of religious themes. The humanist movement of the Renaissance integrated philosophy with literature, reflecting humanity's pursuit of the human spirit. The specific manifestations of philosophy in literature include themes such as self-consciousness, rationality, and nature, with different philosophical schools and literary styles also forming close associations. Interdisciplinary research will provide us with a deeper understanding, promoting interaction and exchange between philosophy and literature.
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Polshchak, Aneliya. "Preraphaelites and Christian Literature Renewal in Great Britain." NaUKMA Research Papers. Literary Studies 3 (September 2, 2022): 115–19. http://dx.doi.org/10.18523/2618-0537.2022.3.115-119.
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The article considers about the general tendencies of Christian and Catholic art renewal in Great Britain. This movement is the part of the wider one i.e. Christian art renewal, which is the important phenomenon in all western literatures and cultures (Francois Mauriac, Georges Bernanos, Julien Green, Paul Claudel, Charles Péguy, Gertrud von Le Fort, Heinrich Boll, Sigrid Undset, Graciya Deledda, Ramiro de Maeztu, Hose Bergamin, Miguel Unamuno, Maurice Denis, Paul Gauguin, Georges Rouault, Francis Jean Marcel Poulenc, Arthur Honegger, Olivier Messiaen, etc.) English Christian and Catholic Renewal were caused by the deep crisis, which found its place after the period of positivism. In British literature the phenomenon of Christian renewal manifested itself in the creative work of Evelyn Arthur St. John Waugh, Muriel Spark, Gilbert Keith Chesterton, Graham Green, Clive Staples Lewis and others. Tendencies of Christian renewal also appeared in the other kinds of art. In the painting of Great Britain of the period these tendencies display themselves in the intention of the painters to find the sense of the life, which in the same time also include the interest in Christianity. It made itself apparent in new approaches to sacred matters, which include Bible themes as well as Church tradition. In the fine art of Great Britain Christian renewal echoed in the works of Pre-Raphaelites (William Holman Hunt, John Everett Millais, Dante Gabriel Rosetti, Madox Brown, Edward Berne-Jones, William Morris, Arthur Hughes, Walter Crane, and John William Waterhouse. Strong will to return to the cultural and religious roots of Europe is the core of this art movement of Christian and Catholic renewal in Britain. Revision of “Good News Bible” message actuality for their contemporaries, which is manifested in the sense of the works, images and structural elements, is the important task and inspiration for painters and writers of this style.
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Alanazi, Zaha. "A Critical Corpus- Based Analysis of the Words Muslim and Islamic Vs. Christian in Contemporary American English." World Journal of English Language 13, no. 2 (February 7, 2023): 200. http://dx.doi.org/10.5430/wjel.v13n2p200.
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The words Muslim and Islamic have recently become a recurrent theme in western media especially in the U.S. However, there is little research on how the words Muslim as opposed to Christian are represented in the US spoken and written media discourse. Utilizing the Corpus of Contemporary American English (COCA), the current study investigated how Muslims and Christians are portrayed in U.S media outlets through a quantitative and a qualitative analysis of the lexical collocations of the words Muslim, Islamic and Christian. A threshold of Mutual Information (MI) score of at least 3. and 2% frequency was set for the candidate collocates. The results showed that the former group was largely associated with fanaticism and ethnicity while the other group was largely associated with knowledge and theology. A fine-grained analysis of a common collocate i.e., fundamentalist revealed striking differences between the characteristics of Muslim fundamentalists and Christian fundamentalists in US media. The study highlights the value of corpus-based approaches in enhancing the objectivity of critical discourse analysis and pinpointing the lexical and grammatical patterns that contribute to biased mental construction of particular groups.
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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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Kennedy, George A., and Debora K. Shuger. "Sacred Rhetoric: The Christian Grand Style in the English Renaissance." Comparative Literature 43, no. 2 (1991): 192. http://dx.doi.org/10.2307/1770812.
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Roberts, Erin. "Reconsidering Hamartia as “Sin” in 1 Corinthians." Method & Theory in the Study of Religion 26, no. 4-5 (November 28, 2014): 340–64. http://dx.doi.org/10.1163/15700682-12341315.
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English translations of the New Testament (nt) consistently render the Greek termhamartiaand its cognates as “sin.” English translations of other Greek texts dated to roughly the same time period, however, provide a variety of English words such as “mistake,” error,” or “things we get wrong,” to accommodate contextual nuances. This essay argues that this bifurcation has several unappealing consequences for the study of Christian beginnings. The palpable difference in translation portrays thenttexts as unique departures from the moral discourse of the time and reifies an unnecessary divide between early Christian and other kinds of moral literature, while the unqualified use of the English word sin brings with it the possibility that readers will import more unified theological doctrines about sin onto texts written well before the doctrines were even developed.
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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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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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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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Waha, Kristen Bergman. "SYNTHESIZING HINDU AND CHRISTIAN ETHICS IN A. MADHAVIAH'S INDIAN ENGLISH NOVELCLARINDA(1915)." Victorian Literature and Culture 46, no. 1 (March 2018): 237–55. http://dx.doi.org/10.1017/s1060150317000419.
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The novels of Indian writerA. Madhaviah (1872–1925) are deeply ambivalent toward British Protestant missions in the Madras Presidency. The son of a Brahmin family from the Tirunelveli District in what is now the state of Tamil Nadu, Madhaviah had the opportunity to form close intellectual relationships with British missionaries and Indian Christian converts while studying for his B.A. at the Madras Christian College, completing his degree in 1892. Although he remained a Hindu throughout his life, Madhaviah's first English novel,Thillai Govindan(1903), praises some missionaries for their moral characters, naming in particular the Madras Christian College's principal, William Miller (1838–1923); however, the same novel also criticizes other unnamed Madras missionaries for extravagant lifestyles that squandered the money of unsuspecting supporters in Britain (64). Madhaviah's deep commitment to late-nineteenth and early twentieth-century Indian women's reform movements, including widow remarriage, the abolition of child marriage, and women's education, meant that he often agreed with British missionaries championing similar reforms in Indian society. However, his early novels also criticize the proselytizing activities of missionaries, particularly in educational settings. In his Tamil novelPadmavati Carittiram(1898, 1899) and English novelSatyananda(1909), Madhaviah exposes missionary attempts to take advantage of a young pupil's inexperience in an educational setting or to exploit a quarrel between pupil and family members to secure a conversion. Yet in contrast, Madhaviah's final English novel,Clarinda: A Historical Novel(1915), offers perhaps the most positive depiction of an Indian Christian conversion in his fiction. A historical novel that reimagines the life of a renowned eighteenth-century Marathi Brahmin woman convert living in Thanjavur, Madhaviah'sClarindaoffers Christian conversion as a liberating decision for the young Clarinda. Her conversion allows her as a widow to escape the patriarchal control of her abusive husband's family and to contribute to her community as a philanthropist and an early social reformer. While Madhaviah remained critical of certain conversion tactics, which could transgress ethical boundaries, Madhaviah also acknowledged that missionary goals for women's improved lot within society often intersected with his own convictions.
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Blomqvist, Jerker, Frederick William Danker, and Walter Bauer. "A Greek-English Lexicon of the New Testament and Other Early Christian Literature." Journal of Biblical Literature 120, no. 4 (2001): 780. http://dx.doi.org/10.2307/3268288.
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Hedges, James. "Book Review: The Christian Tradition in English Literature: Poetry, Plays, and Shorter Prose." Christianity & Literature 57, no. 4 (September 2008): 606–9. http://dx.doi.org/10.1177/014833310805700411.
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Metzger, Mary Janell. "“Now by My Hood, a Gentle and No Jew”: Jessica, The Merchant of Venice, and the Discourse of Early Modern English Identity." PMLA/Publications of the Modern Language Association of America 113, no. 1 (January 1998): 52–63. http://dx.doi.org/10.2307/463408.
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Recent readings of Shakespeare's The Merchant of Venice, which have been concerned primarily with the play's representation of difference, especially that of gender, religion, or race, often leave Jessica out of their analyses. Yet Jessica, as both a Jew and a willing Christian convert, enables the play to resolve the problem posed by the equations of white Christianity and national identity in the emerging discourse of English imperialism: how to render the Jew's difference as a difference of nature and as a difference of faith involving the act of will implicit in Christian baptism? Only by taking Shylock's measure in the light of the gender, racial, and religious ideologies that integrate his daughter into Venetian society can we account for the play's early modern representations of racialized Jews and of the Christians who imagined them.
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Burke, Tony. "Even More Christian Apocrypha." Bulletin for the Study of Religion 48, no. 3-4 (June 4, 2020): 4–12. http://dx.doi.org/10.1558/bsor.38414.
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New Testament Apocrypha: More Noncanonical Scriptures, edited by Tony Burke and Brent Landau, was published in 2017. It is the first in a series of volumes of apocryphal Christian texts in English translation. This article offers some reflections on the reception of the volume—with a summary of and response to reviews in journals and two panel discussions—and on the process of assembling a second volume to be published in 2020. The article describes the contents of the second volume with particular emphasis on several Johannine apocrypha related to er?tapokriseis (or “question-and-answer” literature) and two texts that may reflect Chistian-Muslim interaction in late antique Egypt. The article concludes with a preliminary list of the texts to be included in a third volume to follow in 2022.
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Deng, Clement Aturjong Kuot. "Is English Literature dying in South Sudan, if so, what is the way forward? A case study of Juba City Council in Four Selected schools South Sudan (CES) – Juba." European Journal of English Language and Literature Studies 12, no. 1 (January 15, 2024): 52–74. http://dx.doi.org/10.37745/ejells.2013/vol12n15274.
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The English Language has been an official Language Since British ruled settle in Sudan. It argued that it is rooted early 18th century. English language came to existence in Sudan through British Colony and Christian missionaries. It said that it was a tool of evangelizing in Sudan. Some claimed it is a tool of colonization, therefore, Muslim Brotherhood rejected the English Language and Literature because they misinterpreted that it carries soul and ideology of the west which is based on Christianity, Secularism, Capitalism and Mixed ideology of Capitalism and Socialism. It explored that the English Language came through Egypt. The Christianity and Islam were reported and spread through Egypt. The Socialism, Radicalization of Moslem brotherhood and Marxism came from Egypt. In Sudan, there is mixed relation about the issue of English Literature and Language. It observed that English language and Literature is hardly to die in Sudan and South Sudan because since English Language remains a language of Science, there is possibility of English Language to die. Literary writers, literary critics, linguists, educationists and policy makers argued that the life of English Literature is jeopardized. It believed that the challenges of any given country are beautifully reveal through Literature. Literature is expressed in poetry, drama, fiction and non-fiction. The second group think that English is not dying because English Language is an official language of South Sudan. Literature experts stressed that English Language and Literature must be supported in order to improve its qualities to compete with African countries. The majority of respondents said English Literature is dead.
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Giles, Paul. "American Literature in English Translation: Denise Levertov and Others." PMLA/Publications of the Modern Language Association of America 119, no. 1 (January 2004): 31–41. http://dx.doi.org/10.1632/003081204x22864.
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The theory of exile as a form of intellectual empowerment strongly influenced writers of the Romantic and modernist periods, when major figures from Byron to James Joyce and Samuel Beckett sought to take advantage of a dissociation from native customs to embrace the authenticity of their art. More recently, however, displacement from indigenous cultures has become such a commonplace that it appears difficult to credit the process of migration with any special qualities of critical insight. Nevertheless, literary scholarship remains to some degree in the shadow of the idealization of “exiles and émigrés” that ran through the twentieth century. Edward Said, a Palestinian in the United States, consistently linked his “politics of knowledge” with a principled alienation from “corporations of possession, appropriation, and power,” while looking back to the exiled German scholar of comparative literature Erich Auerbach as a model for transcending “the restraints of imperial or national or provincial limits” (Culture 335). Julia Kristeva, a Bulgarian in France, associated a similar perspective of estrangement with Christian narratives of exile and purification, along with their negative correlatives, psychological traumas of disinheritance and depression; but she also attributed to the foreign writer a levitating condition of “weightlessness”: “since he belongs to nothing the foreigner can feel as appertaining to everything, to the entire tradition” (32).
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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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Gan, Lu, Han Wang, Haoyue Liu, Xinyu Li, and Yi Hu. "The Study on Localization of Bronze and Sunflower." English Language Teaching and Linguistics Studies 6, no. 2 (May 1, 2024): p259. http://dx.doi.org/10.22158/eltls.v6n2p259.
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Cao Wenxuan's works are a typical representative of "going out" in Chinese children's literature. In April 2016, Cao Wenxuan won the Hans Christian Andersen Award, the highest award for children's literature in the world. This achievement is closely related to the translator's translation ability. This paper takes the English translation of Bronze and Sunflower by Cao Wenxuan (translator Helen Wang) as the research object, and aims to explore the translation strategies suitable for the localization of Bronze and Sunflower, which can be divided into three aspects:landscape description,folk poetry,eastern sensibility.This paper explores the advantages and disadvantages of the English translation of Bronze and Sunflower, and provides a new perspective and possibility for the English translation of Chinese children's literature.
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Weinhouse, Linda. "Faith and Fantasy: the Texts of the Jews." Medieval Encounters 5, no. 3 (1999): 391–408. http://dx.doi.org/10.1163/157006799x00169.
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AbstractIn the mystery plays, in the Miracles of the Virgin, and in the work of Chaucer, Marlowe, and Shakespeare, Jews are seen in light of Christian teachings which depicted them as corporeal, often depraved, beings unwilling to accept the spiritual truths embodied in Christ. This paper analyzes the lamentations/kinot written by Hebrew liturgical poets to mourn the Jewish victims of the crusaders who, on their way to fight the Muslim infidels, decided to rid themselves of the Jewish infidels in their midst. When the images that the Jews used to describe themselves and their enemies in these poems are juxtaposed alongside the images of the Jews in one salient example of anti-Semitism in early English literature, Chaucer's Prioress's Tale, a picture of the theological and spiritual battle between medieval Jews and Christians, underlying the literary works produced by poets of both faiths, emerges. In addition, an analysis of these Kinot introduces a voice long ignored in English studies, that of the Jews, who were not merely convenient images of the adversary, but living beings who had their own understanding of themselves, far different from that of their Christian neighbors, and of the faith for which they were willing to renounce their lives.
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Appleby, Raphael. "Review of Book: The Christian Tradition in English Literature: Poetry, Plays and Shorter Prose." Downside Review 126, no. 444 (July 2008): 234. http://dx.doi.org/10.1177/001258060812644410.
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Magennis, Hugh. "Tearas Feollon: Tears and Weeping in Old English Literature." Humanities 11, no. 2 (April 12, 2022): 54. http://dx.doi.org/10.3390/h11020054.
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This contribution surveys the range of images of weeping in Old English literature, concentrating particularly on weeping due to suffering, grief and unhappiness, and on tears of compunction, but examining other types of weeping as well, including supplicatory and sympathetic weeping (these latter are found in prose but not in poetry). Taking account of contemporary theory, the study understands weeping to be a physical manifestation of distress, but also to function as a social gesture, as reflected in the circumstance that most weeping in Old English is public rather than private. It is noted that saints do not normally weep in the literature despite the suffering they typically endure, and also that in traditional Old English poetry weeping is seen as not appropriate for men, or at least for men in the prime of life. Some of the most interesting instances of weeping in Old English, however, are to be found in episodes that appear to contradict or problematize such expectations, as is illustrated by the examination of a number of relevant examples. The references to weeping cited in this study are in the majority of cases based on Latin models, and reflect the wider Christian literary tradition in the early Middle Ages, rather than being specific to Anglo-Saxon England; but, in both religious and secular works, Old English writers are shown to be thoughtful and imaginative in their treatment of weeping and to deploy images of it to forceful emotive effect.
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Olesiejko, Jacek. "The Tension between Heroic Masculinity and the Christian Self in the Old English Andreas." Anglica Wratislaviensia 56 (November 22, 2018): 87–107. http://dx.doi.org/10.19195/0301-7966.56.7.
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The article’s aim is to elucidate the religious transformations of the secular notions of identity and masculinity in Andreas. Andreas is a religious poem composed in Anglo-Saxon England around the ninth century. It is an adaptation of the Latin recension of the Acts of the Apostle Andrew, but the poet uses heroic diction borrowed from Old English secular poetry to rework the metaphor of miles Christi that is ubiquitous in Christian literature. The poet uses the military metaphor to inculcate the Christian notion of masculinity as the inversion of the secular perception of manliness. He draws upon a paradox, attested in the early Christian writings, that spiritual masculinity is true manliness, superior to military masculinity, and that it is expressed through patient suffering and the acknowledgment of defeat. The poem inverts the notions of war and victory to depict the physical defeat of the martyr as a spiritual victory over sin and the devil.
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Salma, Umme. "English Literature from the Other Perspective: A Thought and an Approach." IIUC Studies 9 (July 10, 2015): 261–78. http://dx.doi.org/10.3329/iiucs.v9i0.24031.
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English Literature as the knowledge of the former master is an exclusively challenging discipline to be focused from the Other perspective, from Muslim perspective, one among many Others. It is a bellicose field because in the postcolonial world its presence reminds of the colonial past, and declares the continuance of the myriad ideological projections and paradigmatic speculations of that past in the neocolonial form. Still postcolonial Indian Muslim societies are promoting and propagating English knowledge in every stage of educational institutions, and thus creating a culturally hybrid/syncretic nation which can neither accept Englishness entirely nor reject its own cultural inheritance and realities totally. Whereas other postcolonial nations can approve, accept and accelerate the mixed-up jumbled cultural syncretism gradually losing or conforming their native cultural signifiers with Western culture, Muslims cannot because the ideology and approach to life of Islam are straightly opposite to the English knowledge, emanated from the Judeo-Christian and Greco-Latin cultural heritage. Keeping in view the aforementioned ideas, the paper argues that this is high time to review this epistemological crisis from historical set up and to read English literature from the Other point of view. Therefore, it proposes some ways to re-read the English canonical compositions and puts forward as specimen the re-reading/teaching method of ENG: 2420, titled English Poetry: 17th &18th Centuries from the undergraduate syllabus of IIUC.IIUC Studies Vol.9 December 2012: 261-278
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Willoughby, Jay. "English Literary Studies." American Journal of Islam and Society 31, no. 2 (April 1, 2014): 157–59. http://dx.doi.org/10.35632/ajis.v31i2.1054.
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On January 15, 2014, Md. Mahmudul Hasan, assistant professor in the Departmentof English Language and Literature at the International Islamic UniversityMalaysia, addressed an audience at the IIIT headquarters in Herndon,VA. He spoke on how Muslims have tended to associate English studies withwestern value systems, secularism, and anti-Islamic practices.He opened his talk with some background information. He was educatedat a madrassa and then chose to study western (English) literature, much tohis father’s disappointment – he firmly believed that his son, whom he hadalways envisaged as an Islamic scholar, would come out of the university asa secularist, an atheist, or an agnostic. Although this may not be the case today,at his father’s time people could actually see their university-enrolled childrenundergo some changes or adopt the various western lifestyles uncritically atthe expense of their traditional Islamic upbringing.Reflecting further on the context that had given rise to this attitude, Hasanpointed out the tendency at that time, and based solidly upon the Subcontinent’scolonial experience, to associate English literature studies with bothcolonialism and western Christendom. In response to this, contemporaryscholars of postcolonial studies employ the twin strategies of abrogation andappropriation to dismantle the original intent behind introducing English literarystudies and, simultaneously, to create platforms of self-assertion and resistance.Those who support the Islamization of English literary studiespropose a similar approach to English literature in order to counterbalance theun-Islamic cultural influences as well as to present the Islamic worldviews inrelation to the life-worlds that these literary texts are reputed to promote.He said that many Muslims find it difficult to reconcile “Islam” and “Englishliterature,” for how can there be any relationship between them? This isnot as illogical as it may seem, however, for the British introduced Englishliterature into the Subcontinent long before they introduced it into the UnitedKingdom itself. It was offered in the former in 1830, but only ninety yearslater in the latter. In fact, according to Hasan, the subject itself has a colonialbackground, for it, along with Christian missionary activity, was designed to ...
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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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Wiebe, Dustin D. "Music and Religion: Trends in Recent English-Language Literature (2015–2021)." Religions 12, no. 10 (October 6, 2021): 833. http://dx.doi.org/10.3390/rel12100833.
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This article reviews recent (2015–2021) English-language publications that focus on music in/as/about religion (broadly defined)—including world, folk, and indigenous religious traditions. While research related to Euro–American-based Christian music accounts for more publications than any other single tradition examined, this review intentionally foregrounds religions that are not as well represented in this literature, such as Islam, Hinduism, Confucianism, and folk and animistic traditions from around the world. Recurring trends within this literature elucidate important themes therein, four of which are examined in detail: (1) race and ethnicity, (2) gender and sexuality, (3) music therapy (and medical ethnomusicology), and (4) indigenous music. Broadly speaking, recent (2015–2021) publications related to religion, music, and sound reflect growing societal and political interests in diversity and inclusion, yet there remain perspectives, ideas, and ontologies not yet accounted for. The list of references cited at the end of this article represents only those publications cited in the review and a more comprehensive bibliography is available via an open-sourced Zotero group.
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Cooper, Helen. "C.S. Lewis as Medievalist." Linguaculture 2014, no. 2 (December 1, 2014): 45–56. http://dx.doi.org/10.1515/lincu-2015-0022.
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Abstract C.S. Lewis’s life as an academic was concerned with the teaching of medieval and Renaissance literature, though both his lectures and his publications also incorporated his extensive knowledge of Greek and Latin classics. He argued that the cultural and intellectual history of Europe was divided into three main periods, the pre-Christian, the Christian and the post-Christian, which he treated as a matter of historical understanding and with no aim at proselytization: a position that none the less aroused some opposition following his inaugural lecture as professor at Cambridge. Ever since his childhood, his interest in the Middle Ages had been an imaginative rather than a purely scholarly one, and his main concern was to inculcate a sense of the beauty of that pre-modern thought world and its value-a concern that set him apart from the other schools of English language and literature dominant in his lifetime.
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Wawn, Andrew, and Judith N. Garde. "Old English Poetry in Medieval Christian Perspective: A Doctrinal Approach." Modern Language Review 89, no. 1 (January 1994): 182. http://dx.doi.org/10.2307/3733170.
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Van der Watt, Stéphan. "Diaconal Church Initiatives and Social/Public Welfare in Postwar Japan: A Descriptive Overview." Religions 14, no. 5 (May 1, 2023): 594. http://dx.doi.org/10.3390/rel14050594.
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This article reflects on post-WWII developments and the current state of church-related diaconal initiatives in Japan. Pioneering Christians have made significant contributions to the development of social welfare since the Meiji Era (1868–1912). Despite still being a radical minority of around only 1 percent of Japan’s population, the nationwide network of Japanese Christian churches, educational institutions, and social welfare organizations makes Christianity’s presence felt on a much wider scale. With its focus on postwar efforts, this article gives a brief overview that ranges from education to social reform and medical care, all of which were traditionally incorporated under the notion of “Christian Social Welfare” (Kirisutokyō Shakai Fukushi). The research integrates Japanese and English sources in a methodical, rigorous literature study in response to the following main question: Why is there a complicated relationship in postwar Japan between church practices defined as diakonia and the work of Christian-based social welfare organizations? This article discovers how diakonia as a theological concept is re-orientating the core identity and mission of churches in Japan. A case study from the Reformed Church of Japan’s diaconal activities is presented to highlight the conclusion that a complex relationship remains between social welfare organizations and wider church practices enacted under the rubric of diakonia.
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Torevell, David. "Teaching theological anthropology through English literature set texts in Catholic secondary schools and colleges." International Journal of Christianity & Education 24, no. 3 (July 23, 2020): 296–314. http://dx.doi.org/10.1177/2056997120944942.
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Catholic schools and colleges are finding it increasingly difficult to maintain and sharpen their distinctiveness in a climate of secularism, indifference to religion and the shortage of practising Catholics. This article argues that one method of bolstering Catholic schools’ mission integrity is to highlight one important feature of its identity – theological anthropology – and shows how curriculum delivery outside Religious Education syllabuses might contribute to its teaching. I take examples from two popular set texts in A-level English Literature to highlight how they might be used creatively to stimulate discussion of a defining feature of personhood within the Christian tradition, imago Dei.
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Calkin, Siobhain Bly. "The Anxieties of Encounter and Exchange: Saracens and Christian Heroism in Sir Beves of Hamtoun." Florilegium 21, no. 1 (January 2004): 135–58. http://dx.doi.org/10.3138/flor.21.011.
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As Edward Said, Norman Daniel, and Dorothee Metlitzki have pointed out, the purportedly Muslim figures who appear in medieval western literature usually bear little or no resemblance to historical Muslims of the period. Said states, "we need not look for correspondence between the language used to depict the Orient and the Orient itself, not so much because the language is inaccurate but because it is not even trying to be accurate" (71). Similarly, Daniel and Metlitzki identify repeated stereotypical misrepresentations of Islam in medieval literary texts, such as the depiction of Islam as a polytheistic religion or the depiction of alcohol-drinking Muslims (Daniel 3-4, 49-51, 72-73, 81, 133-54; Metlitzki 209-10). It is certainly true that there is little or no mimetic relationship between literary Saracens and historical Muslims, but it should be noted that literary Saracens, despite their inaccuracies, did connote for the West an extremely powerful, technologically advanced Muslim civilization, which both impressed medieval Christians with its scientific knowledge and immense wealth, and menaced them militarily with its many victories over crusaders and its capacity for territorial expansion. Thus, while the Saracens of western literature may not offer us a historically accurate vision of medieval Islam, they can occasionally offer us some insight into the anxieties historical Islam posed for the West. This essay examines moments in the fourteenth-century Middle English romance Sir Beves of Hamtoun when the text’s depiction of one knight’s assimilation into a Saracen world communicates historical anxieties about how life in a Saracen enclave might compromise the Christian heroism of an English knight. The essay argues that Beves of Hamtoun both conveys a fear of Christian assimilation into a non-Christian world, and defines a model of heroic action to counteract such assimilation and re-establish the borders between Christianity and Saracenness. However, the text also indicates the ways in which heroic efforts to reconstruct such borders might ultimately fail.
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Britton (book author), Dennis Austin, and Brandon Alakas (review author). "Becoming Christian: Race, Reformation, and Early Modern English Romance." Renaissance and Reformation 39, no. 3 (January 14, 2017): 167–69. http://dx.doi.org/10.33137/rr.v39i3.27727.
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Hayik, Rawia. "Addressing Religious Diversity through Children’s Literature: An “English as a Foreign Language” Classroom in Israel." International Journal of Multicultural Education 17, no. 2 (June 28, 2015): 92. http://dx.doi.org/10.18251/ijme.v17i2.911.
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Conflicts between different religious groups occasionally arise in my Christian and Muslim Israeli-Arab EFL students’ school and area. In an attempt to increase students’ knowledge of and respect for other faiths in the region, I conducted practitioner inquiry research in my religiously diverse Middle-Eastern classroom. Grounded in critical literacy, I used a book set of religion-based literature alongside critical literacy engagements to effect some change in students’ tolerance towards other faiths. This article describes my journey of exploring students’ reader responses to religion-based texts and issues.
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True, Amber. "Revising Orthodoxy in the Poems of Robert Southwell." Renascence 72, no. 1 (2020): 43–60. http://dx.doi.org/10.5840/renascence20207213.
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Community is the framework for the Christian experience. The Greek text from which the English bible is translated uses the ἐκκλησια, which means “assembly,” “assemblage, gathering, meeting,” and in the earliest text, “the universal church to which all believers belong.” Thus, the very idea of Christianity after Christ suggests community. Robert Southwell trained to contribute to a very particular portion of the Christian community in Elizabethan England, but the lyric poetry he produced during this time represents community as flawed and as a potential hindrance to salvation. His poetry responds to the orthodoxy of community by representing real, lived community as spiritually counterproductive and juxtaposing it against the necessity of individual experience and salvation.
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Kochan, Lionel. "The Jews in Christian Europe 1400-1700." Journal of Jewish Studies 40, no. 2 (October 1, 1989): 258–59. http://dx.doi.org/10.18647/1490/jjs-1989.
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Williamson, H. G. M. "Restoration: Old Testament, Jewish, and Christian Perspectives." Journal of Jewish Studies 55, no. 2 (October 1, 2004): 361–63. http://dx.doi.org/10.18647/2560/jjs-2004.
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Jasper, Alison. "Michèle Roberts: Female Genius and the Theology of an English Novelist." Text Matters, no. 1 (November 23, 2011): 61–75. http://dx.doi.org/10.2478/v10231-011-0005-8.
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Since Simone de Beauvoir published The Second Sex in 1949, feminist analysis has tended to assume that the conditions of male normativity—reducing woman to the merely excluded "Other" of man—holds true in the experience of all women, not the least, women in the context of Christian praxis and theology. Beauvoir's powerful analysis—showing us how problematic it is to establish a position outside patriarchy's dominance of our conceptual fields—has helped to explain the resilience of sexism and forms of male violence that continue to diminish and destroy women's lives because they cannot be seen as questionable. It has also, I would argue, had the unintended consequence of intensifying the sense of limitation, so that it becomes problematic to account for the work and lives of effective, innovative and responsible women in these contexts. In order to address this problematic issue, I use the life and work of novelist Michèle Roberts, as a case study in female genius within an interdisciplinary field, in order to acknowledge the conditions that have limited a singular woman's literary and theological aspirations but also to claim that she is able to give voice to something creative of her own.
The key concept of female genius within this project draws on Julia Kristeva's notion of being a subject without implicitly excluding embodiment and female desire as in normative male theology, or in notions of genius derived from Romanticism. Roberts' work as a writer qualifies her as female genius in so far as it challenges aspects of traditional Christianity, bringing to birth new relationships between theological themes and scriptural narratives without excluding her singular female desires and pleasures as a writer. This paper—as part of a more inclusive, historical survey of the work of women writers crossing the disciplinary boundaries between literature and Christian theology over the last several centuries also asks whether, in order to do proper justice to the real and proven limitations imposed on countless women in these fields across global and historical contexts, we need, at the same time, to reduce the Christian tradition to something that is always antithetical or for which women can take absolutely no credit or bear no responsibility.
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Simplice, Asongu. "Fighting African corruption when existing corruption-control levels matter in a dynamic cultural setting." International Journal of Social Economics 41, no. 10 (October 7, 2014): 906–22. http://dx.doi.org/10.1108/ijse-05-2013-0117.
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Purpose – The purpose of this paper is to assess the determinants of corruption-control (CC) with freedom dynamics (economic, political, press and trade), government quality (GQ) and a plethora of socio-economic factors in 46 African countries using updated data. Design/methodology/approach – A quantile regression approach is employed while controlling for the unobserved heterogeneity. Principal component analysis is also used to reduce the dimensions of highly correlated variables. Findings – With the legal origin fundamental characteristic, the following findings have been established. First, while political freedom increases CC in a bottom quantile of English common-law countries, there is no such evidence in their French civil-law counterparts. Second, GQ consistently improves CC across all quantiles in English common-law countries but fails to exert the same effect in middle quantiles of French civil-law countries. Third, economic freedom ameliorates CC only in common-law countries with low existing CC levels (bottom quantiles). Fourth, The authors find no significant evidence of a positive “press freedom”-CC nexus and having the status of low-income English common-law (French civil law) countries decreases (increases) CC. From a religious domination scenario, the authors also find the following. First, political and trade freedoms only reduce CC in Christian-dominated countries while press freedom has a mitigation effect in both religious cultures (though more consistent across quantiles of Christian-oriented countries). Second, GQ is more pro-CC in Christian than in Muslim-dominated countries. Third, while economic freedom has a scanty negative nexus with CC in Christian-oriented countries, the effect is positive in their Muslim-dominated counterparts. Fourth, having a low-income status in countries with Christian common-law tradition improves CC. Originality/value – The authors complement the literature on the fight against corruption in Africa by employing recently documented additional factors that should be considered in corruption studies.
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Puspita, Aurelia Melinda Herka, and Joseph Ernest Mambu. "TRACES OF CRITICAL SPIRITUAL PEDAGOGY IN INDONESIAN EFL TEACHERS’ CHRISTIAN-BASED CLASSES." TEFLIN Journal - A publication on the teaching and learning of English 31, no. 2 (September 28, 2020): 259. http://dx.doi.org/10.15639/teflinjournal.v31i2/259-276.
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The incorporation of critical pedagogical (CP) perspectives into ELT classrooms has been widely discussed in ELT literature, but how English language teachers in Indonesian schools integrate them in their lessons has not been sufficiently documented. This study aims to investigate to what extent CP perspectives are integrated within the learning process to teach four basic English skills, although the teachers were not familiar with CP. Two in-service English teachers from a private junior high school in Central Java, Indonesia, filled in a questionnaire designed to identify their pedagogical identity. They were also interviewed and observed to further investigate their responses in the questionnaire and to explore the realization of the CP practice. The data was classified based on the components of critical language pedagogy proposed by Crookes (2013). The results showed that as students’ wholeness was acknowledged, the learning process integrated cultural and critical contents to teach a particular language feature. During the learning process, there was a great deal of the inclusion of spiritual values as a way of demonstrating the students’ criticality.
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Proskurina, A. V. "The Concept of Body and Soul in the Old English Tradition." Critique and Semiotics 38, no. 2 (2020): 237–55. http://dx.doi.org/10.25205/2307-1737-2020-2-237-255.
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The author examines the 10 th century ancient English poem Soul and Body through the prism of the soul, spirit and body in the Old English tradition, which has survived in two versions. The first, which was part of the poetry book Exeter Book, is a short version of the conversion of the unfortunate soul to the flesh. The second version is an expanded version of the poem, listed in the Vercelli Book along with Christian sermons and poems, also represents the con- version of the tormented soul to the flesh, as well as a monologue of the saved soul. However, unfortunately, the speech of the redeemed soul was not fully preserved due to damage to the Vercelli Book collection. This article provides an author's translation of the second version of the poem. The article focuses on the dualism of René Descartes. Thus, an extended version of the Old English poem Soul and Body precedes the dualism of René Descartes, whose main ideas are the duality of the ideal and the material, the independence of the soul and body. The philosophy of René Descartes is to accept a common source – God as the creator who forms these two independent principles that we find in this poem. The spirit, as shown in the work, is the divine principle in man, created in the image and likeness of God, and appears as the highest part of the soul, and the soul, in turn, is the immortal spiritual principle. In the framework of the Judeo- Christian culture, a central doctrine of the presence of the soul arose, suggesting the elevation of man over all other living beings due to the presence of it. According to religious ideology, a person’s position in the dolly and mountain worlds directly depends on the purity of the believer’s soul, on his refusal from sinful thoughts and deeds. As soon as the Judeo-Christian teaching is fixed as the main religion, a person endowed with a soul is considered as the only ration- al creature created in the image and likeness of God. The existence of the soul is not limited only to the Judeo-Christian idea of the world around us, for example, the Quran also contains the idea of the unity of man and soul, and, undoubtedly, the soul of a righteous Muslim ascends to heaven after death.