Academic literature on the topic 'Poetry as a practising priest'

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Journal articles on the topic "Poetry as a practising priest"

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Kim,Mi-Seon. "Zen priest Joungho's realm of poetry." Journal of Korean Classical Chinese Literature 16, no. 1 (2008): 297–330. http://dx.doi.org/10.18213/jkccl.2008.16.1.010.

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Sloane, Thomas O. "The Poetry in Donne's Sermons." Rhetorica 29, no. 4 (2011): 403–28. http://dx.doi.org/10.1525/rh.2011.29.4.403.

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The poetry in Donne's sermons is not to be found in sudden flashes of heightened imagery, conspicuous patterns of sound, or unique turns of phrase, qualities often featured when “selected passages” from the sermons are published. It is to be found, rather, in the use Donne made of homiletic form, with an effect the poet-priest himself associated with harmony and beaten gold. The act of achieving this effect, moreover, is not inconsistent with Donne's stated beliefs concerning God's creativity.
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Babagolzadeh, Reza, and Mahdi Shafieyan. "George Herbert’s The Temple: A Religious Rhyme or Political Poetry?" International Journal of Applied Linguistics and English Literature 6, no. 5 (2017): 144. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.5p.144.

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George Herbert’s retreat from a political path and a turn towards a religious route has created a perception that the poet and priest had separated himself from politics. His magnum opus, The Temple, corroborates such a point of view with it verses coated with poetic praises and surrounded by biblical allusions, morals and confessions. Within Foucauldian perspective, this study peruses a different path of repainting the picture of the pious priest into a political poet, highlighting how his religious intentions were not separated from political influence. This paper highlights the inseparable
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Wasielewska, Magdalena. "Relacje między Bogiem a człowiekiem w poezji księdza Jana Twardowskiego." Dydaktyka Polonistyczna 15, no. 6 (2020): 47–56. http://dx.doi.org/10.15584/dyd.pol.15.2020.3.

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The article concerns the poetry of priest Jan Twardowski. This Catholic priest in his literary works focused on the problem of the relationship between God and man. The poet takes up difficult topics. He does not shy away from showing the issues of suffering, pain and the negative emotions associated with these feelings. Contrary to many religious artists, Twardowski does not show strong tensions in the relationship between God and man. It shows that you can also go through dramatic experiences without losing faith and trust in the Creator. His consistent work not only stands out from the back
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Nack-Min, Choi. "A Study of Jesuit priest Wu Yushan’s Catholicism Poetry through Sanyuji." Chinese Studies 62, no. 1229-9618 (2018): 161–82. http://dx.doi.org/10.14378/kacs.2018.62.62.10.

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Im, sun-sook. "A Study on Buddhist Priest Gyeongbong’s Zen-Tea Poetry(禪茶詩)". Korean Society of Culture and Convergence 43, № 3 (2021): 695–712. http://dx.doi.org/10.33645/cnc.2021.03.43.3.695.

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Wygralak, Paweł. "Obraz kapłana-duszpasterza w nauczaniu św. Grzegorza z Nazjanzu." Vox Patrum 64 (December 15, 2015): 569–79. http://dx.doi.org/10.31743/vp.3731.

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The article presents the thoughts of St. Gregory of Nazianzus on the attitudes of priests in their pastoral work. The bases of this study are selected speeches and works of poetry by St. Gregory. The Bishop of Nazianzus indicates first and fore­most the importance of the spiritual formation of each priest. Without reducing the importance of an intellectual formation, he puts the concern for the development of the inner life in the primary place. The deeply spiritual priest, having a thor­ough theological knowledge, can take up the mission of proclaiming God’s word responsibly. The fruitfulness
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Boon, Jessica A. "Trinitarian Love Mysticism: Ruusbroec, Hadewijch, and the Gendered Experience of the Divine." Church History 72, no. 3 (2003): 484–503. http://dx.doi.org/10.1017/s0009640700100320.

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In the early part of the fourteenth century, a parish priest in Brussels came into the possession of a manuscript containing the vernacular letters, visions, and poetry of a woman known only as “beata Hadewijch.” The priest prized the manuscript, even recommending it to his fellow conventuals decades later, and included its primary tropes of courtly love mysticism (Minnemystik) as an essential part of many of his writings on the active, interior, and contemplative ways to mystical union. This local priest turned canon regular, Jan van Ruusbroec (1292–1381), has been celebrated for centuries fo
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Huttunen, Tomi. "Montage in Russian Imaginism: Poetry, theatre and theory." Sign Systems Studies 41, no. 2/3 (2013): 219–29. http://dx.doi.org/10.12697/sss.2013.41.2-3.05.

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The article discusses the concept of montage as used by the Russian Imaginist poetic group: the montage principle in their poetry, theoretical writings and theatre articles. The leading Imaginist figures Vadim Shershenevich and Anatolij Mariengof were active both in theorizing and practising montage in their oeuvre at the beginning of the 1920s. Shershenevich’s application of the principle in poetry was called “image catalogue”, a radical poetic experiment in the spirit of both Walt Whitman and Sergei Eisenstein. Mariengof ’s main contribution to the montage poetics was his first fictional nov
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Witt, William G. "George Herbert's Approach to God." Theology Today 60, no. 2 (2003): 215–34. http://dx.doi.org/10.1177/004057360306000206.

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This article examines the way practices and doctrines formed the spirituality of the sixteenth-century Anglican priest George Herbert, as reflected in his poetry (The Temple) and prose (The Country Parson). The practices of virtuous living, Sunday worship, public and private prayer, hearing and proclaiming the Word, and partaking of sacraments combine to shape virtuous Christian character. The doctrines of God, creation, sin, Christ, and grace, as well as the problem of affliction, combined to form Herbert's faith.
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Dissertations / Theses on the topic "Poetry as a practising priest"

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Buuren, Martinus Johannes Joseph van. "Waiting : the religious poetry of Ronald Stuart Thomas, Welsh priest and poet /." [S.l. : s.n], 1993. http://catalogue.bnf.fr/ark:/12148/cb35619867z.

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Giles, Roy James. "The religious crisis in the poetry of Gerard Manley Hopkins." Diss., 2003. http://hdl.handle.net/10500/2103.

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Gerard Manley Hopkins produced poetry in the Victorian era which was noted for its originality of syntax and form. The essence underlying a large body of his poetry was his Catholic religion. His early religious poetry utilized nature-based metaphors to express his love of Christ and trace the immanence of God within nature. He borrowed heavily from the aesthetics of Pater and the philosophy of Duns Scotus. The dissertation explores these early influences and assesses their contribution to the formation of a unique religious interpretation of life and the formulation of an aesthetic congruent
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Allen, Matthew. "The priest in The Temple: the relationship between George Herbert’s English poetry and The Country parson." Thesis, 1993. http://hdl.handle.net/2429/2024.

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This dissertation describes the relationship between George Herbert's two principal works, The Temple (1633) and The Country Parson (1651). The introduction discusses the main problems faced by readers of The Temple: its paradoxical religious statements, its apparent lack of unity, its variable poetic voice, and its place in literary history. Chapter 1 argues that The Temple and The Country Parson are complementary: that they may have been written together and considered companionpieces, that they are similar in form and content, and that they should be read together. Chapter 2 places The Coun
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Books on the topic "Poetry as a practising priest"

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Anderson, Mia. Practising death. St. Thomas Poetry Series [publisher], 1997.

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Cynthia, Davies, and Davies Saunders, eds. Euros Bowen: Priest-poet. Church in Wales Publications, 1993.

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Ferrante, Joan M. Dante's Beatrice: Priest of an androgynous God. Medieval & Renaissance Texts & Studies, 1992.

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Gullette, David. Gaspar!: A Spanish poet/priest in the Nicaraguan Revolution. Bilingual Press/Editorial Bilingue, 1994.

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Fleming, Ray. Keats, Leopardi, and Hölderlin: The poet as priest of the absolute. Garland Pub., 1987.

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Vocation in the poetry of the priest-poets George Herbert, Gerard Manley Hopkins, and R.S. Thomas. Edwin Mellen Press, 2003.

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Martinus Johannes Joseph van Buuren. Waiting: The religious poetry of Ronald Stuart Thomas, Welsh priest and poet : een wetenschappelijke proeve op het gebied van de Letteren. ICG Printing, pr., 1993.

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Burrows, Daron. The Stereotype of the Priest in the Old French Fabliaux: Anticlerical Satire and Lay Identity. Peter Lang Publishing, 2005.

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Priest Turned Therapist Treats Fear of God. Bloodaxe Books, 2019.

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1954-, Mayo Michael, ed. Practising angels: A contemporary anthology of San Francisco Bay Area poetry. Seismograph Publications, 1986.

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Book chapters on the topic "Poetry as a practising priest"

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Cummings, Brian. "Philosophical Poetry." In Fulke Greville and the Culture of the English Renaissance. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823445.003.0002.

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Fulke Greville is well known as the author of philosophical treatises in verse, but what does it mean to be a philosophical poet? This chapter considers the idea of philosophical poetry in Greville, not by assessing philosophical ideas in his poetry, but by understanding how poetry for him is a specific and creative way of doing philosophy. To do this, the chapter considers the unusual metrical device of the ‘feminine ending’, usually defined as a line with a hypermetric extra foot. Sidney theorizes about this as well as practising it, and several Elizabethan poets, including Shakespeare as well as Greville, specialize in it. The chapter concludes by discussing how the ‘feminine ending’ is associated especially with expressing mental doubt, qualification, or scepticism.
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"4. A Priest of Poetry to the People: Antoine Vérard and the Anthology." In The Making of Poetry. Brepols Publishers, 2007. http://dx.doi.org/10.1484/m.tt-eb.4.00021.

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Phillips, Catherine. "Hopkins and the Lost Beloved." In Poetry in the Making. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198784562.003.0008.

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This chapter examines the development of two poems by Gerard Manley Hopkins: the first, ‘A Voice from the World’, was written as a response to Christina Rossetti’s ‘The Convent Threshold’ and Dante Gabriel Rossetti’s ‘The Blessed Damozel’. The extant fragments of Hopkins’s poem suggest his undergraduate poetic ambition to rival the Rossettis in tackling metrical and emotional complexities. The second poem examined is ‘Binsey Poplars’, which belongs to 1879, when Hopkins was a parish priest in Oxford. In it Hopkins struggles to express deep feelings about the destruction of nature, absorbing ideas from poems written by his father, R. W. Dixon, and John Clare. ‘Binsey Poplars’ is also of interest at present because a new holograph, with unique readings, has recently been purchased at auction by the Bodleian. In examining both poems, the chapter explores the concatenation of sources of inspiration and something of Hopkins’s development in handling emotional subjects.
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HARTMAN, GEOFFREY. "Theopoesis: the Contest of Priest and Poet." In Proceedings of the British Academy, Volume 154, 2007 Lectures. British Academy, 2008. http://dx.doi.org/10.5871/bacad/9780197264355.003.0013.

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This lecture presents the text of the speech about theopoesis and the contest of priest and poet delivered by the author at the 2007 British Academy Special Lecture held at the British Academy. It discusses William Blake's thoughts about the identity of prophet and poet and explains his apodictic pronouncements contained in his All Religions are One. The lecture charts the complexity of the relation between poetry and both natural and revealed religion in the works of Joseph Addison, Blake, and Samuel Taylor Coleridge.
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Batt, Jennifer. "‘Some Gentleman-like Title, as that of The Revd’." In Class, Patronage, and Poetry in Hanoverian England. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198859666.003.0010.

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This chapter focuses on the career change that defined the last decade or so of Stephen Duck’s life: his decision to join the clergy. This decision, and the advancements that Duck subsequently received in the Church, were controversial to those onlookers who had always viewed him and his talents sceptically. Even some of those who had been able to tolerate a thresher having pretensions to poetry found Duck’s new ambition to be a priest to be risible. As this chapter explores, though Duck did have his supporters as he pursued this new career, his progress was not always smooth. He was involved in a protracted and highly personal row which focused on his class position; he discovered that advancement in the Church was as tied to patronage as anything in the literary realm; and the career that must have seemed at the beginning to offer him such possibilities may, possibly, have contributed to his death. This chapter concludes by exploring the narratives that developed to explain Duck’s probable suicide.
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af Edholm, Kristoffer. "‘Wander Alone Like the Rhinoceros!’: The Solitary, Itinerant Renouncer in Ancient Indian Gāthā-Poetry." In Songs on the Road: Wandering Religious Poets in India, Tibet, and Japan. Stockholm University Press, 2021. http://dx.doi.org/10.16993/bbi.c.

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The ancient Indian gāthā – a proverbial, succinct type of single-stanza poetry, often collected in thematic sets – became a favoured form of expression among groups of ascetics from the middle to the end of the 1st millennium BCE. This poetry – contrasting with the magico-ritual chant or mantra of the priest and the artistic poem of the aesthete – functions as (self-)instruction for the ascetic/renouncer. Examples include gāthās that exhort him to be as untiring as the Sun in its daily course, or to “wander alone like the rhinoceros!” This chapter delineates the figure of the solitary, wandering renouncer in a selection of Brahmanic, Jaina, and Buddhist ascetic gāthā-verses from that period. Particular attention is given to the use of solar and heroic imagery for describing the ideal renouncer, and how this relates to the real-life conditions of wandering renouncers.
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Thomas, Greg. "Apophasis." In Border Blurs. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781789620269.003.0005.

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For poets such as Finlay and Morgan, concrete poetry remained a fundamentally linguistic practice, with visual effects used to enhance or methodically alter a central semantic message. For the Guernsey-born, Gloucestershire-based poet Dom Sylvester Houedárd, concrete poetry came to entail a grammar of abstract visual forms, constructed from letters and diacritical marks, in which semantic meaning was largely subsumed. This quality is most virtuosically expressed in the so-called ‘typestracts’ which he created on his Olivetti typewriter. Houédard’s wordless poetics partly exemplifies the re-conceptualisation of concrete poetry as an intermedia, neo-dada artform across the 1950s-70s, which often manifested itself through a movement away from language, and in attachments to the sixties counter-culture. But the unique distinction of Houédard’s work is its attempt to express a wordless or apophatic awareness of God, in which sense his concrete poetry is connected to his vocation as a Benedictine monk, priest, and theologian. This chapter traces the development of these entwined impulses, moving from his beat-influenced verse of the 1940s-50s to his ‘kinetic’ concrete poetry of the mid-1960s, and finally to the typestracts of the late 1960s and early 1970s. Influences touched on along the way include Wittgenstein, auto-destructive art, and Tantric ritual.
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Ng, Yuk Lan. "Veiled Zen Journeys through Early Muromachi Flower-and-Bird Paintings." In Animating the Spirited. University Press of Mississippi, 2020. http://dx.doi.org/10.14325/mississippi/9781496826268.003.0014.

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This essay largely explores early Muromachi flower-and-bird painting in Zen monastic context and examines how these works convey symbolic connotations related to Zen (Chan) Buddhism. The development of Zen Buddhism in 13<sup>th</sup> century Japan not only paved the way for the flourishing of Gozan culture, but also contributed to vigorous cultural exchange between Japan and China in the Muromachi period. The author analyzes the spiritual insights of the Zen priest-painters and their productions, which are a combination of art and poetry. The religious meanings of the flower-and-bird motifs are investigated according to the artistic and literary traditions of that time. The influence of Zen on other Japanese art forms are just as salient and the author concludes that the later development of 2-D art and contemporary 3-D installations of Buddhist art shows the continual development of the Zen spiritual journey.
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Pattison, George. "Poetic Vocation." In A Rhetorics of the Word. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198813514.003.0008.

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Like ethics, literature too is often envisaged as involving some kind of call or vocation. In lectures on Hölderlin, Heidegger provides a more positive account of calling than in Being and Time. Yet he remains unspecific as to what we are called to, and his account is therefore expanded with regard to its socio-political and theological dimensions, developed in the direct of a certain Messianism (Derrida, Caputo). This is further explored in terms of the relationship between prophecy and empire, focusing on the figure of Virgil, represented by Theodore Haecker as ‘father of the West’. In Hermann Broch’s novel The Death of Virgil, the poet epitomizes the transition from the classical world to Christianity and the relationship between poetry, empire, and messianism. This complex of ideas is seen as operative in the testimony of Ulrich Fentzloff, a parish priest whose blog gained national attention in Germany.
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Warner, Tobias. "The Fetish of Textuality: David Boilat’s Notebooks and the Making of a Literary Past." In The Tongue-Tied Imagination. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284634.003.0002.

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This chapter sketches the beginnings of literary modernity in Senegal through an analysis of a remarkable nineteenth-century collection of textual artifacts.This collection includes a multilingual corpus of poetry, calligraphy, folktales, and songs, as well as the textual components of several leather-bound protective amulets that for centuries Europeans called “fetishes.” The collection was assembled by David Boilat, a mixed-race priest, who pasted his findings into the pages of a notebook before sending them to anthropologists in Paris. Boilat’s notebook reframes the residues of many different textual practices and performance genres as texts that can be quotable, transportable, and readable in new ways. This subsumes collected artifacts into a new textual order, founded on the principle of readability. Nearly a century later, a young Léopold Senghor would incorporate some of Boilat’s collections into an early anthology of African writing in French, thereby consecrating them as literature.
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