Dissertations / Theses: 'Flesh (Theology) in literature'

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Kemper, Jeffrey G. "Flesh and spirit in the Old Testament the language of dependence /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Davis, James. "Sarkinos vs. sarkikos in 1 Cor. 3:1-4." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Thesis (Th. M.)--Washington Bible College, 1993.
"Sarkinos" and "sarkikos" appear in Greek letters on t.p. "A thesis presented to the faculty of the Capital Bible Seminary in partial fulfillment of the requirements for the degree Master of Theology." Includes bibliographical references (leaves 59-64).

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Lamon, Tyler S. "The Word Made Flesh." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/cmc_theses/661.

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Rosen, Yosef. "Acres of Flesh." Bowling Green State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1429113819.

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Honeycutt, Scott. "This Diet of Flesh." Digital Commons @ East Tennessee State University, 2016. https://www.amzn.com/1944251642.

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Alexis-Baker, Andy. "The word became flesh| An exploratory essay on Jesus's particularity and nonhuman animals." Thesis, Marquette University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3736243.

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In this exploratory work I argue that Jesus’s particularity as a Jewish, male human is essential for developing Christian theology about nonhuman animals.

The Gospel of John says that the Word became “flesh” not that the Word became “human”. By using flesh, John’s Gospel connects the Incarnation to the Jewish notion of all animals. The Gospel almost always uses flesh in a wider sense than meaning human. The Bread of Life discourse makes this explicit when Jesus compares his flesh to “meat,” offending his hearers because they see themselves as above other animals. Other animals are killable and consumable; humans are not.

The notion that the Word became flesh has gained prominence in ecotheology, particularly in theologians identifying with deep Incarnation. Unless this notion is connected to Jesus’s particularity, however, there is danger in sacrificing the individual for the whole. We can see this danger in two early theologians, Athanasius and St. John of Damascus. Both of these theologians spoke of the Word becoming “matter”. Yet they ignored Jesus’s Jewishness and rarely focused on his animality, preferring instead to focus on cosmic elements. Consequently they often devalued animal life.

Jesus’s Jewishness is essential to the Incarnation. His Jewishness entailed a vision of creation’s purpose in which creatures do not consume one another, but live peaceably by eating plants. This Jewish milieu also entails a grand vision for transformation where predators act peaceably with their former prey.

Jesus’s maleness is also connected to his Jewishness. In the Greco-Roman context in which he lived, his circumcision marked him as less male and more animal-like. Moreover, Jesus’s Jewish heritage rejected the idea of a masculine hunter. His theological body was far more transgendered and connected to animality than the Roman ideal.

Finally, Jesus’s humanity entails a kenosis of what it means to be human. By becoming-animal he stops the anthropological machine that divides humans from animals. We see this becoming animal most clearly in his identity as a lamb, but also in Revelation’s idea that he is both a lion and a lamb. His eschatological body fulfills the Jewish vision for creation-wide peace.

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Du, Toit Philip la Grange. "Paul and Israel : flesh, spirit and identity." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85831.

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Wells, Bradley Mark. "Co-Inhered Flesh: Incarnational Performance Theology in the Plays of Charles Williams." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/11426.

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While remembered chiefly as a writer of fiction and poetry and as a member of the Inklings, Charles Williams (1886–1945) also deserves critical attention and analysis as a prolific and successful playwright, who made a unique and insufficiently recognised contribution to both the specific revival of religious verse drama and to the broader development of modern drama in the earlier part of the twentieth century. It is in his plays that Williams is best able to realize his unique literary and theological vision of what he termed Co-inherence. This belief in the mutual interdependence of the spiritual and physical realm, where the natural and supernatural co-exist, arose from Williams’s particular understanding of the Incarnation: the Word made flesh in the person of Christ. In striking and distinctive contrast with his prose and poetry, it is in the physical realm of the theatre that Williams was able to create, in live performance, an aesthetic of co-inhered flesh that physically embodied his unique incarnational theology. After first locating Williams’s plays within the context of his contemporary verse dramatists and religious thinkers, and surveying the extensive critical and biographical literature relevant to this topic, and establishing the key elements of his incarnational theology, the development and realization of his performance theology of co-inhered flesh is traced in its evolving complexity and various facets, expressions and characterisations through an investigation of all of Williams’s known plays, including his published and recently re-discovered unpublished works, and by considering five key aspects of his dramatic realization of his theory: his vision of the City, his notion of love, his sense of time, his apprehension of the Deity, and his understanding of the nature of evil.

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Reid, Joshua. "From Flesh to Spirit: Dalí’s Visual Transmutation of Dante’s Purgatorio." Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/etsu-works/2865.

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McBlane, Angus. "Corporeal ontology : Merleau-Ponty, flesh, and posthumanism." Thesis, Cardiff University, 2013. http://orca.cf.ac.uk/56960/.

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As posthumanism has developed in the last twenty-five years there has been hesitation in elucidating a robust posthumanist engagement with the body. My thesis redresses this gap in the literature in three intertwined ways. First, it is a critical assessment of posthumanism broadly, focusing on how the body is read in its discourse and how there is a continuation of a humanist telos in terms which revolve around the body. Second, it is a philosophical interrogation, adaptation, and transformation of aspects of the work of Maurice Merleau-Ponty, focusing its reading on Phenomenology of Perception and The Visible and the Invisible, with additional material drawn from his works on language, aesthetics, and ontology. Third, it is a critical analysis of four films drawn from that seemingly most posthumanist of genres, science fiction: Cronenberg's eXistenZ, Spielberg's A.I.: Artificial Intelligence, Rusnak's The Thirteenth Floor, and Oshii's Ghost in the Shell. Science fiction is the meeting place of popular and critical posthumanist imaginaries as the vast majority of texts on posthumanism (in whatever form) ground their analyses in a science fiction of some kind. By reading posthumanism through the work of Merleau-Ponty I outline a posthumanist ontology of corporeality which both demonstrates the limitations of how posthumanism has done its analyses of the body and elucidates an opening and levelling not adequately considered in posthumanist analyses of the body. Following Merleau-Ponty I argue that there is a ‘belongingness of the body to being and the corporeal relevance of every being’, yet, the body is not the singular purview of the human. There are alternative embodiments and bodies which have been previously overlooked and that all bodies (be they embodied organically, technologically, virtually or otherwise) are corporeal.

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Byrne, Katherine. "Consuming flesh, producing fictions : representations of tuberculosis in Victorian literature." Thesis, University of East Anglia, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.426862.

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Stamps, R. J. "'The sacrament of the word made flesh' : The eucharistic theology of Thomas F. Torrance." Thesis, University of Cambridge, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.373440.

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McDaniel, Scott C. "Of Mountain Flesh: Space, Religion, and the Creatureliness of Appalachia." University of Dayton / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1524776446663574.

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Lee, Byung Sun. "'Christ's sinful flesh' : Edward Irving's Christological theology within the context of his life and times." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6427.

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Edward Irving (1792-1834) exercised a profound effect on developments in nineteenth-century theology within the English-speaking world. He is especially known for his thought regarding the return of the gifts of the Holy Spirit and his pre-millennialism, including his belief in the imminent physical return of Jesus Christ. Indeed, Irving is generally remembered as a central figure in the movement of early nineteenth century premillennialism and as a fore-runner of the modern Pentecostal movement. Most scholarly interpretations of Irving have focused on particular aspects of his thought, such as the manifestation of the Holy Spirit, his millenarianism, or his understanding of Christology. This thesis provides a new interpretation of Irving’s contributions, examining the interrelationship of his theological ideas and exploring the development of them within the context of his life, including his childhood and youth within the Covenanting country of southwest Scotland, his education within the University of Edinburgh and his early teaching career, his assistantship to Thomas Chalmers in the celebrated St John’s experiment in urban ministry in Glasgow, his move to London in 1822 and his meteoric rise to fame as a preacher there, his personal trauma, including his unhappy affair with the future Jane Welsh Carlyle, the deaths of his children and the tragic accident at Kirkcaldy, his connections with Romantic intellectual and religious circles in the capital, and his growing involvement with the prophetic movement. Under the influence of the Romantic Movement, Irving’s religious sensibility had matured. This thesis argues that Irving’s theological views, including his views on the gifts of the Spirit and his millennialism, formed a coherent system, which focused on his doctrine of Christ, and more particularly on his belief that Christ had taken on a fully human nature, including the propensity to sin. Only by sharing fully in the human condition with its ‘sinful flesh’ concerning all temptations, Irving believed, could Christ become the true reconciler of God and humanity and a true exemplar of godly living for humankind. When we view Irving’s theology from the perspective of his idea of Christ’s genuine humanity, we can comprehend it more clearly; Irving’s understanding of the spiritual gifts and his apocalyptic visions of Christ’s return in glory had clear connections with his Christology. Irving’s distinctive ideas on Christ’s human nature and his eloquent descriptions of Christ’s ‘sinful flesh’ resulted in severe criticisms from the later 1820s, and finally led to his being deposed from the ministry of the established Church of Scotland in 1833. His belief that we encounter God through Christ’s sinful flesh reflected Irving’s Romantic emphases, including the striving to transcend human limits. The Romantic sensibilities of the age and Irving’s belief that the Church was locked in impotence and spiritual lethargy led him to expect a divine interruption, and to long for an ideal world through an eschatology that would bring glorification to the Church. Irving’s view of the person of Christ must be understood within this broader theological framework and historical context, in which he maintained that common believers could achieve union with Christ through both their sharing of Christ’s genuine humanity and the work of the Holy Spirit.

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Villa, Elena M. "Eloquent flesh : cross-cultural figurations of the dancer in nineteenth- and twentieth-century literature /." view abstract or download file of text, 2006. http://proquest.umi.com/pqdweb?index=0&did=1232398811&SrchMode=1&sid=1&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1180979327&clientId=11238.

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Thesis (Ph. D.)--University of Oregon, 2006.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 313-332). Also available for download via the World Wide Web; free to University of Oregon users.

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Norris, Stephanie Latitia. "Flesh in flux: narrating metamorphosis in late medieval England." Diss., University of Iowa, 2012. https://ir.uiowa.edu/etd/1372.

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My dissertation reevaluates medieval concepts of body and identity by analyzing literary depictions of metamorphosis in romance. Focusing on examples such as the hag-turned-damsel in the Wife of Bath's Tale, the lump-turned-boy in The King of Tars and the demon-saint of Sir Gowther, I take as my starting point the fact that while those texts pivot on instances of physical transformation, they refrain from representing such change. This pattern of undescribed physical metamorphosis has broad implications for recent work on evolving notions of change and identity beginning in the high Middle Ages. While Caroline Walker Bynum has read the medieval outpouring of tales about werewolves and hybrids as imaginative responses to social upheavals, I consider why such medieval writings ironically focused on shape-shifters but avoided metamorphosis itself. I argue that we can understand why Chaucer and other writers resisted imagining bodies in the process of transforming by examining the history of ideas regarding metamorphosis in the medieval west. While the foremost classical writer on transformation, Ovid, reveled in depictions of metamorphosis, by the late Middle Ages a new religious discourse on change enjoyed prominence, the doctrine of transubstantiation. In its effort to separate substance and accidents, Eucharistic theory strove to detach identity from physical change and exhibited a certain level of repugnance over images of physical transformation. I argue that medieval secular writings address that anxiety over bread-turned-God in moments such as the close of the Wife of Bath's Tale. In a scene that recalls the place of veiling in Eucharistic ritual, the hag uses the bed curtain first to cloak then reveal her newly young and beautiful physique. Ultimately, the corpus of medieval literature on change--a body of work that engages both Ovidian and Eucharistic writings--suggests that identity intertwines with physical metamorphosis in a productive, if problematically unstable, manner.

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Bushur, James G. "The flesh of Christ in the economy of salvation in the teaching of St. Irenaeus of Lugdunum." Online full text .pdf document, available to Fuller patrons only, 1998. http://www.tren.com.

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

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

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Ohnuma, Reiko. "Head, eyes, flesh, and blood : giving away the body in Indian Buddhist literature /." New York, NY : Columbia Univ. Press, 2007. http://www.loc.gov/catdir/toc/ecip0615/2006019767.html.

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Spelliscy, Mary Jill. "Flesh made word : secondary orality and the materialism of sound." Thesis, University of Stirling, 2000. http://hdl.handle.net/1893/26693.

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Approaching the subject of 'orality' as a complex social-historical practice containing fissures of technological inversion and spatial-acoustic transgression, this thesis seeks to understand the implications of an electronically realised 'secondary orality'. In particular, it seeks to understand this idea as it is elaborated in the media theory of Marshall McLuhan. The approach taken here attests to a vitally important, if often' ghosted', materialism of acoustic space, a context which is immediately and ambivalently implicated in the institutionalising and ideologising of communications technology. It is argued that a cultural media theory must address those forms of managed communicative experience that serve to diminish the everyday vernacular. The Introduction of the thesis identifies developments that have brought the idea of a 'secondary orality' into being. Chapter One examines Havelock's and Innis's privileging of technology in the orality question, as well as the general denial of acoustic practice within the orality-literacy debate. Chapter Two explores Ong's ideas on 'presence' as well as Derrida' s critique of Western phonocentrism in terms of the larger historical denial of sound. Chapter Three explores McLuhan's position on the techno-evolutionary overcoming of rationalism in the new electronic landscape and argues that his 'electronic materialism' is a form of interiorisation. Chapter Four turns to a discussion of the ancient world to consider oral ambivalence and the paradox of orality in the transition to literacy. Consideration is also given to the early modern emergence of a paradigm of abstract visualisation. Chapter Five examines the modern emergence of an oral resistance found in the acoustic otherworld of the' chapbook' and the poetics of Wordsworth, Blake, and Clare. Chapter Six discusses issues of the oral 'other' as found in the theories of Bakhtin, Volosinov, and Kristeva. Chapter Seven investigates a varied postmodern neo-McLuhanism in relation to issues of ecology, intertextuality, and the feminisation of technology. The Conclusion argues that 'secondary orality' involves a technological inversion of oral powers serving an electronic hegemony. The mimetically engineered spatial disorientation of transgressive sociality is further considered.

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Coffelt, Richard L. "The definition of s̲a̲r̲x̲ in the Apostle Paul's teachings concerning sanctification." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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

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Trépanier, Michèle. "Food, flesh and death : anorexic discourse in Goethe's Die Wahlverwandtschaften." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21273.

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This thesis examines the development of an anorexic discourse in Goethe's Die Wahlverwandtschaften. Chapter 1 investigates anorexia as a cultural signifier and its relationship to non-clinical and non-medical disciplines. I then submit that female self-starvation serves a structural and a thematic function in WV. In Chapter 2, I argue that Ottilie's arrested female development illustrates the central, concept (elective affinities) of the novel. Chapter 3 examines food as a non-verbal system of communication in the narrative. Here, I demonstrate that Ottilie's eating disorder denies her subjectivity while it signifies and affirms the dominant social institutions depicted in the novel. Chapter 4 examines Ottilie's oscillation between corporeality and bodilessness. Her physicality is always associated with instability. The disappearance of her flesh allows for the passive reflection of masculine identity. In Chapter 5, I analyze the representation of Otttilie's death and demonstrate that her corpse allegorizes the construction of subjectivity in the narrative. In closing, I argue that Ottilie is an empty signifier in the novel, onto which the plot is imposed. Her anorexia functions as a sign for the process of narration and is a condition of the novel itself.

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Schmidt, Douglas C. "The eternal enhypostasis a reconsideration of the heavenly flesh doctrine within the parameters of Chalcedonian Christology /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Wang, Xian. "Flesh and Stone: Competing Narratives of Female Martyrdom from Late Imperial to Contemporary China." Thesis, University of Oregon, 2018. http://hdl.handle.net/1794/23910.

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My dissertation focuses on the making of Chinese female martyrs to explore how representations serve as a strategy to either justify or question the normalization of the horrors of untimely death. It examines the narratives of female martyrdom in Chinese literature from late imperial to modern China in particular, explores the shift from female chaste martyrs to revolutionary female martyrs, and considers how the advocacy of female martyrdom shapes and problematizes state ideologies. Female martyrdom has been promoted in the process of the cultivation of loyalty throughout Chinese history. The traditional chastity cult continues to shape the contemporary meanings and conceptions of martyrdom, a value that is still promoted by the Chinese state. My dissertation explores the reasons that female martyrdom has remained a constant value and discuss how the state and print culture have cultivated it and adapted it to construct notions of gender, self, and identity in different time periods. I argue that female chaste martyrdom functions as a bonding agent that holds male community together and consolidates the patriarchal system. The literary narratives of female martyrs simultaneously grant women agency while presenting female martyrs as objects of consumption, which reveals the instability in the role of women as agents/objects. I analyze flesh and stone as metaphors for two different discourses on female martyrdom. Flesh refers to the literary representations of flesh and blood bodies of female martyrs that work to disrupt the state discourse on martyrdom by introducing the embodied individual. From a larger socio-political perspective, the state attempts to lock in the meaning of the sacrifice as enhancing the power of the state by fixing the meaning of female martyrdom in stone monuments. The state-sponsored monuments work to erase the individual in service to an ideology of martyrdom that reduces the messiness of history to myth. This dissertation includes previously published material.

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

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

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

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

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Johnstone, Tiffany T. E. "Frontiers of philosophy and flesh : mapping conceptual metaphor in women's frontier revival literature, 1880-1930." Thesis, University of British Columbia, 2012. http://hdl.handle.net/2429/43429.

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In this dissertation, I identify a genre of travel writing that I refer to as frontier revival literature, which I show to be particularly important in negotiating North American ideas of imperialism, nationality, citizenship, gender, and race from 1880-1930. Meaning about cultural identity emerges through motifs of physical movement in frontier revival literature. I focus on how female frontier revival authors appropriate familiar motifs of frontier revival literature to promote women’s rights. Frontier revival literature consists of tourist accounts of travel in western Canada by Canadian and American authors who published in northeastern American cities and who wrote for a largely eastern, urban audience. I show how male frontier revival literature authors use American manifest destiny rhetoric in a western Canadian setting to promote ideas of an intercontinental west that, despite seeming to broadly represent North American progress, are highly gendered and racialized. I combine and adapt elements of feminist and conceptual metaphor theory as a way of reading how women writers of the frontier revival debate such ideas through representations of physical movement. I build on a diverse range of feminist theory to examine how images of the travelling female body negotiate and often contest dominant ideological messages about cultural identity in travel literature by men. I develop conceptual metaphor theory in order to identify a network of metaphors that I see as emerging in frontier revival literature. Focussing on three different chronological stages of frontier revival literature, I apply my methodology in comparative close readings of the following texts by Canadian and American authors: Sara Jeannette Duncan’s A Social Departure: How Orthodocia and I Went Around the World By Ourselves (1890) and Elizabeth Taylor’s “A Woman in the Mackenzie Delta” (1894-95); Grace Gallatin’s A Woman Tenderfoot (1900) and Agnes Deans Cameron’s The New North (1909); and Mary Schäffer’s Old Indian Trails (1911), and Agnes Laut’s Enchanted Trails of Glacier Park (1926). I explore how these six female frontier revival authors challenge the dominant imperialist and masculinist perspectives of their male peers through representations of the female travelling body.

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Menczer, Katy Alexandra. "From flesh to fiction : the visible and the invisible in the work of Maurice Merleau-Ponty, Eudora Welty and Elizabeth Bowen." Thesis, Queen Mary, University of London, 2006. http://qmro.qmul.ac.uk/xmlui/handle/123456789/1676.

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Our ways of thinking modernism and its legacy are imprinted with the pattern of an opposition, a struggle between two sets of extremes: objective and subjective; form and feeling; mechanistic and organic; mind and body; knowing and being; self and world; aesthetic and historical. The three writers whose work I explore in this thesis challenge prevailing notions of this oppositional discourse. Entering the scene of modernism late in its history, Elizabeth Bowen, Eudora Welty and Maurice Merleau- Ponty develop a new kind of vision that makes us rethink the relationships between perceiver and perceived, between mind, body and world. All three writers undertake a fundamental reorganisation of the relationships between internal consciousness and external things through the narration of a perception that is outside the limits of discrete sensations or causal relationships. Physical things are neither pure objecthood nor merely external triggers for the ramblings of a solipsistic consciousness, rather they infringe on a consciousness whose own edges are indistinct. This writing establishes an interdependent and interlocutory relationship between subject and world, which become not opposite ends of a perceptual scale, but aspects of a common flesh. The intimate connection to the world is both comforting and threatening, both reinforcing subjectivity and de-centring it. The re-ordering of the connections between self and world leads to a reassessment of collective identity and historical agency, as well as impacting upon approaches to modes of representation. In trying to express the pre-linguistic experience of embodied consciousness, this writing looks to models of mute expression found in visual images. Exploring how the invisible aspects of experience emerge within the visible realm, the writing takes on an often hallucinatory or uncanny character. Charting the passage from being to doing, from perception to creation, from the style of the flesh to the style of fiction, Merleau-Ponty, Welty and Bowen dissolve received boundaries and distinctions at every level.

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Grogan, Bridget Meredith. ""Abject dictatorship of the flesh" : corporeality in the fiction of Patrick White." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1001554.

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Fakhrkonandeh, Alireza. "Howard Barker's drama of aporias : from a phenomenology of the body to an ontology of the flesh." Thesis, University of Warwick, 2015. http://wrap.warwick.ac.uk/79685/.

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In this thesis, I intend to approach and explore Howard Barker’s corpus, interweaving philosophical and critical analysis. This thesis posits Barker as primarily a European dramatist in whose tragic theatre aesthetics, ethics, and ontology are treated aporetically. Barker’s drama, in this study, is succinctly characterized as the drama of sense and différance which is inherently traversed with the question of aporia. The concept of aporia forms and inform this thesis. Aporia, as deployed here, designates a situation or condition in which the conditions of possibility proves as the conditions of impossibility. Furthermore, my deployment of “aporia” more than being confined to a strict philosophical-conceptual sense or logic, articulates a topological mode of relationality between two entities or processes which is at once non-synthetic and non-dualistic. To demonstrate the aporetic nature of the three foregoing domains in Barker, I will focus on four pivotal matters: body, death, subjectivity, and language. The sections concerned primarily with the body aim to investigate the ways the body plays an essential, pervasive role in Barker in its various respects prominent among which are ontology, ethics, and aesthetics. In Barker, the body is not only treated as the locus of an aesthetic process of self-fabrication, self-cultivation and re-configuration of perception and sensibility, but also as the ground (or vector) for encountering, and relating to, the Other and/or the Event; and, finally, as the medium of political resistance and subversion. The body is demonstrated to be the ground, and place of register, of contestation, convocation, and intersection between immanence and transcendence, hetero-affectivity and auto-affectivity, the lived and unlived body, and autonomy and heteronomy. I have proposed a thesis called ‘con-tactile aesthetic-ethic’. This thesis is predicated on four principles: proximity, flesh, inter-corporeality, and transitivity – of corporeal schemas, affective traces, embodied attitudes, and figural patterns; though the role of desire is not negligible. Consequently, I will expose and ponder on various facets of such moments in Barker through considering moments involving trauma, pain, transcendence/transgression, intimacy, sacrifice and eroticism. I will deliberate death from two standpoints: aporetics of death and aesthetics of death. It is my contention that, as regards Barker’s conception and depiction of death, two distinct, yet interrelated, ways can be discerned. Two propositions are thus advanced and pursued. Firstly, death in Barker involves a possibility of impossibility with all its existential-ontological implications. Second, death in Barker entails, and transpires as, an impossibility of possibility. As such, it is my argument that the nature of death (in Barker’s works) is fundamentally aporetic. Initially I will elicit and delineate the significant affinities Barker shares with Heidegger with respect to the existential-ontological dimensions of death and their import in Barker’s cosmos and his characters’ subjective, intersubjective and socio-political lives (death as a criterion for existential authenticity, individuation, and autonomy). Subsequently, I will identify and probe the crucial points at which he diverges from a Heideggerian attitude, and evinces idiosyncrasies which are more congruent, variously, with Derridean, Levinasian, and Blanchotian stances with respect to notions such as death as impossibility of possibility, death as limit, and death as gift from the Other, and death as liminal space for relation with radical alterity exteriority, the encounter with and exposure to the evental and self-transcendence.

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

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

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34

Shores, Stephen D. "An exploration of the image of God and the flesh as bases for a biblical counseling model." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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35

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

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

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Bast, Heike [Verfasser]. ""The Quiltings of Human Flesh" - Constructions of Racial Hybridity in Contemporary African-Canadian Literature / Heike Bast." Greifswald : Universitätsbibliothek Greifswald, 2013. http://d-nb.info/1043328947/34.

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Bauer, Susan Wise. "From Spirit to Flesh: Psalm 51 and the Practice of Paraphrase Under Henry VIII and Elizabeth Tudor." W&M ScholarWorks, 1994. https://scholarworks.wm.edu/etd/1539625883.

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Baldwin, Ruth Margaret Anne. "Redeeming flesh : portrayals of women and sexuality in the work of four contemporary Catholic novelists." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0019/NQ46315.pdf.

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Sultzbach, Kelly Elizabeth. "Embodied modernism : the flesh of the world in E.M. Forster, Virginia Woolf, and W.H. Auden /." Thesis, Connect to title online (Scholars' Bank) Connect to title online (ProQuest), 2008. http://hdl.handle.net/1794/8544.

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Thesis (Ph. D.)--University of Oregon, 2008.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 234-242). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.

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41

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

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Slagle, Jefferson D. "In the flesh authenticity, nationalism, and performance on the American frontier, 1860-1925 /." Columbus, Ohio : Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1150295077.

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

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

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Owen, Kate Marie Novotny. "Modes of the Flesh: A Poetics of Literary Embodiment in the Long Eighteenth Century." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1494180648937066.

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Struck, Tracy Joy. "A Revision of Family and Domesticity in Michael Cunningham's A Home at the End of the World, Flesh and Blood, and The Hours." The University of Montana, 2007. http://etd.lib.umt.edu/theses/available/etd-08272007-134317/.

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Primarily through the experiences of his gay protagonists, Michael Cunningham critiques the heteronormative nuclear family structure of the 1950s and depicts alternatives to it. Drawing on the work of feminist critics who focus on the political intent of American women authors during the nineteenth century, the findings of family historians who examine families of the 1950s, and the work of anthropologist Kath Weston, I argue that Michael Cunningham represents domesticity in ways that promote readers' appreciation of and support for alternative family models.

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

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

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

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

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

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

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

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

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Dissertations / Theses on the topic 'Flesh (Theology) in literature'

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