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Journal articles on the topic 'Religious fiction'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Li, Guoping. "Confucian Order and Religious Doctrines: Rhetorical Characterizations of Illustrations in the Fiction “Quanxiang Pinghua” in the Yuan Dynasty." Religions 14, no. 7 (June 27, 2023): 847. http://dx.doi.org/10.3390/rel14070847.

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The fiction “Quanxiang Pinghua”, published by Jianyang 建陽 Yushi 虞氏 in the Yuan Dynasty, depicts public religious concepts using a set of organized illustrations of etiquette. As a popular cultural reading material of the Yuan Dynasty, the fiction’s illustrations are a mixture of mainstream religious ideas, such as Confucianism, Taoism, and Buddhism, reflecting the Jianyang people’s compromised identification of the three religions and their value of faith. The illustrations shape the religious view of “the impermanence of destiny”. With the help of the spatial narrative of the political and religious order of Confucianism and the public construction of the ritualistic landscapes of Confucianism, Taoism, and Buddhism, these images reflect the ethical enlightenment and religious beliefs of the three religions in social life. From the perspective of Confucianism, Taoism, and Buddhism, this article adopted interdisciplinary methods to analyze inherent religious ethics in the illustrations of the fiction and explore religious beliefs among the people in the Yuan Dynasty. This article suggested that, by depicting religious rituals, the illustrations in the fiction reflect the comprehensive acceptance of the benevolence and righteousness, filial piety, loyalty, and kindness of Confucianism, Taoism, and Buddhism by the public of the Yuan Dynasty. The illustrations in the fiction manifest Confucian order and moral ethics, of which the extension is interconnected with the concepts of Confucianism, Taoism, Buddhism, and living ethics, manifesting the inner interpretation of Confucian ethics in Jianyang popular literature and art and the collective regulation of folk religious beliefs.

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2

Perkins, Judith. "Fictive Scheintod and Christian Resurrection." Religion and Theology 13, no. 3-4 (2006): 396–418. http://dx.doi.org/10.1163/157430106779024671.

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AbstractIn his chapter titled 'Resurrection' in Fiction as History, Glen Bowersock examines examples of 'apparent death' (Scheintod) in Graeco-Roman narrative fictions. He concludes his analysis by questioning 'whether the extraordinary growth in fictional writing, and its characteristic and concomitant fascination with resurrection' might be 'some kind of reflection of the remarkable stories that were coming out of Palestine in the middle of the first century A.D.' In this essay I will offer that rather than seeing a relation of influence between fictive prose narratives and Christian discourse (especially Christian bodily resurrection discourse) of the early centuries C.E., these sets of texts should be recognised as different manifestations of an attempt to address the same problem, that of negotiating notions of cultural identity in the matrix of early Roman imperialism. That these texts share similar motifs and themes – gruesome and graphic descriptions of torture, dismemberment, cannibalism and death – results not necessarily from influence, but that they converge around the same problem, drawing from a common cultural environment in the same historical context.

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3

Menendez, Albert J. "Religious Liberty in Historical Fiction." Religion & Public Education 15, no. 4 (October 1988): 451–58. http://dx.doi.org/10.1080/10567224.1988.11488087.

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4

Gilliver, John. "Religious values and children's fiction." Children's Literature in Education 17, no. 4 (December 1986): 215–25. http://dx.doi.org/10.1007/bf01131445.

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5

Pitronová, Eva. "I blodhager, dansehus og søvnsletter. Ellen Einans fiksjonsdannelse." Studia Universitatis Babeș-Bolyai Philologia 68, no. 2 (June 25, 2023): 155–74. http://dx.doi.org/10.24193/subbphilo.2023.2.09.

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"In Blood Gardens, Dance Halls and Sleep Plains. Ellen Einan's Creation of Fiction. Ellen Einan (1931–2013) is a Norwegian poet known for her frequent use of innovative language that forms fixed expressions, codes or references to both religious and mythical rituals and symbols. She builds her imagery on folk beliefs, Eastern religions and old ancient myths and she weaves all this together into a fantastic poetic universe with its own mythology. In the present paper, I examine the possibility of reading her poems as an expression of the creation of fiction in lyric poetry. I consider the creation of fiction to be an extension of the creation of images (connected to the term “the imaginary”), where we acquire images and their interconnections with a fiction-constitutive power. In this view, Einan not only constructs images (or symbols), but also a new, fictional existence in her poems. My approach to Einan's work is closely linked to the fictional world theory and its use within the discourse of lyric poetry, as it is presented in the theoretical work of Miroslav Červenka. He assumes that the lyrical subject is at the centre of the fictional world of the poem and assigns a character-like position to it. Furthermore, I read Einan's complete oeuvre as an interconnected universe, as the thematic criticism proposes, and focus on how the recurring motifs and themes can enable us to identify Einan's fictional world. Keywords: Ellen Einan, Norwegian poetry of 20th century, fictional worlds, lyrical subject, fictionality in lyric poetry"

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6

Hesse, Jacob. "Metalinguistic Agnosticism, Religious Fictionalism and the Reasonable Believer." European Journal for Philosophy of Religion 12, no. 3 (September 24, 2020): 197. http://dx.doi.org/10.24204/ejpr.v12i3.3417.

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With the position, he labels as “new” or “metalinguistic agnosticism” Robin LePoidevin can avoid some problems with which fictionalists about religious language are confronted. Religious fictionalism is a position according to which all religious claims[1] are considered to be false when taken at face value. But because fictionalists about religious language think that certain religious worldviews have pragmatic benefits, they interpret several claims in such worldviews as true in fiction. This enables them to gain pragmatic benefits because they live as if a certain religious worldview were true. Nonetheless, they don’t believe that the respective worldview represents the non-fictional reality.[2][1] In the following I understand a “religious claim“ either as the claim that God exists or as a claim that presupposes the existence of God. Since also Le Poidevin focuses on theistic religions I want to keep this focus in my response. Nonetheless, it should be kept in mind that religious fictionalism is not restricted to theistic religions. I also think that metalinguistic agnosticism and the argumentation in this paper could in principle be extended to non-theistic religions.[2] A defense of religious fictionalism can be found in for example Andrew S. Eshleman, “Can an Atheist Believe in God?”, Religious Studies 41, no. 2 (2005) and Andrew S. Eshleman, “Religious Fictionalism Defended: Reply to Cordry”, Religious Studies 46, no. 1 (2010).

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7

Mörth, Ingo. "Elements of Religious Meaning in Science-Fiction Literature." Social Compass 34, no. 1 (February 1987): 87–108. http://dx.doi.org/10.1177/003776868703400107.

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La science-fiction en tant que genre littéraire représente une sphère de significations sans doute marginale, encore qu'elle soit solidement associée à la vie quotidienne. En analysant son contenu, on perçoit qu'il existe des relations singulières et intenses entre la science-fiction et la religion. Elles concernent non seulement des éléments formels propres à la pen sée utopique, mais également les structures matérielles du monde dans ses dimensions temporelles, spatiales et sociales. Les thèmes de la science-fiction et de la religion ont des racines communes: les limites du monde vivant. Mais en permettant de surmonter les frontières de la vie quotidienne, de ses origines et de sa destinée, la science-fiction opère une sorte de désenchantement de la sphère du religieux en permettant de substituer une spéculation illimitée à l'affirmation divine traditionnelle et aux certitudes qu'elle contient. L'Auteur analyse ces aspects de la science-fiction à travers différents livres importants de science-fiction. Il utilise pour ce faire l'approche d'A. Schutz et de Th. Luckmann. La relation thé matique entre la science-fiction et la religion le conduit à établir en quoi la spéculation utopique de la science-fiction constitue un véritable « culte », notamment par l'observation du groupe social de ceux qui y croient et lui confèrent une plausibilité sociale. Des exemples de ceci sont empruntés aux cas de l'Eglise de Scientolo gie et de certains groupes centrés sur l'existence d'un inconscient collectif et de civilisations extra-terrestres.

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8

SCOTT, MICHAEL. "Do religious beliefs aim at the truth?" Religious Studies 41, no. 2 (May 5, 2005): 217–24. http://dx.doi.org/10.1017/s0034412505007626.

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This paper evaluates Brian Zamulinski's argument from considerations of relative likelihood for preferring a ‘religion-as-fiction’ hypothesis to metaphysical realism. The paper finds that the argument fails to consider numerous variant hypotheses, and that the ‘religion-as-fiction’ hypothesis is poorly formulated. It is concluded that an argument from likelihood about the status of religious belief will not, in the way Zamulinski constructs it, give support to a hypothesis unless supplemented by an estimate of its probability. Moreover, once probability is taken into account, the ‘religion-as-fiction’ hypothesis looks very weak.

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9

Garton-Gundling, Kyle. "“Vastness and Profundity”." Religion and the Arts 28, no. 1-2 (March 27, 2024): 196–219. http://dx.doi.org/10.1163/15685292-02801007.

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Abstract Scholars have often struggled to define the boundaries between sublime and religious experiences, but research tends to agree that sublimity is rational while religious experience is non-rational. However, this view receives a challenge from key texts in science fiction. In the texts I examine, contrary to prevailing views, sublimity turns mystical, while new religions become rational. Furthermore, religion and sublimity relate uneasily, as opposite poles that are distinct from but necessary to one another, with different texts emphasizing one while marginalizing, but not erasing, the other. I explore four authors, two of whom—Arthur C. Clarke and Liu Cixin—emphasize sublimity while relegating religion, while the other two—Robert A. Heinlein and Octavia E. Butler—focus on a fictional religion while subordinating the sublime. Taken together, these texts reveal the ambivalent interdependence of rational and non-rational states of mind in ways that could promote better understanding between religious and non-religious perspectives.

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10

Bosman, Frank G. "Finding Faith between the Sciences: The Cases of ‘The Outer Worlds’ and ‘Mass Effect: Andromeda’." AUC THEOLOGICA 11, no. 1 (September 27, 2021): 145–61. http://dx.doi.org/10.14712/23363398.2021.8.

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Science fiction, as a genre, has always been a place for religion, either as an inspirational source or as a part of the fictional universe. Religious themes in science fiction narratives, however, also invoke the question of the relationship, or the absence thereof, between religion and science. When the themes of religion and science are addressed in contemporary science fiction, they are regularly set in opposition, functioning in a larger discussion on the (in)comparability of religion and science in science fiction novels, games, and films. In the games The Outer Worlds and Mass Effect Andromeda, this discussion is raised positively. Involving terminology and notions related to deism, pantheism, and esoterism, both games claim that science and religion can co-exist with one another. Since digital games imbue the intra-textual readers (gamer) to take on the role as one of the characters of the game they are reading (avatar), the discussion shifts from a descriptive discourse to a normative one in which the player cannot but contribute to.

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11

Johnston, Sarah Iles. "The Religious Affordance of Supernatural Horror Fiction." Numen 70, no. 2-3 (March 10, 2023): 113–37. http://dx.doi.org/10.1163/15685276-20231688.

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Abstract This article argues that some supernatural horror fiction has religious affordance – that is, provides ideas that readers can draw upon to build their own religious outlook. In this regard, supernatural horror fiction is an important but previously overlooked part of lived religion. It also demonstrates that the afforded ideas are entwined with the supernatural experiences that the stories describe and looks at rhetorical tropes that dispose readers to believe in those experiences (at least while reading the story), and by extension to entertain the credibility of the religious ideas, as well. It demonstrates the important role that ambiguity, a central feature of supernatural horror fiction since the 1830s, plays in persuading readers to believe in the supernatural experiences and the religious ideas. Two case studies are used to make these arguments: M. R. James’s “Oh, Whistle, and I’ll Come to You, My Lad” (1904) and Stephen King’s Revival (2014).

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12

Brenner, Rachel Feldhay. "Jerzy Andrzejewski’s Holy Week: Testing Religious Ethics in Times of Atrocity." Holocaust and Genocide Studies 33, no. 2 (2019): 225–43. http://dx.doi.org/10.1093/hgs/dcz025.

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Abstract Jerzy Andrzejewski wrote the novella Holy Week at the time of the Warsaw Ghetto Uprising. This real-time Polish fictional response immediately raised critical controversy. Whereas some critics saw it as an inadequate representation of the Holocaust, others considered the 1945 version a product of socialist realism. Here the author argues that Andrzejewski’s wartime fiction investigates the viability of his Catholic existentialist orientation during a time of terror. While his wartime essays and his correspondence with Czesław Miłosz reflected Andrzejewski’s struggle to maintain his faith in human brotherhood, his fiction traced the disintegration of Grace-given faith in the commonality and dignity of all human beings. The stories progress from a tragic ending of friendship to the failure of spiritual resistance and ultimately to the complete moral collapse of the Polish community. The unflinching depiction of the failure of Catholic Poles before their responsibility to extend neighborly love to their doomed Jewish neighbors communicates Andrzejewski’s insistence on the Catholic obligation to love one’s neighbor.

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13

Bawardi, Basiliyus. "First Steps in Writing Arabic Narrative Fiction: The Case of Hadīqat al-Akhbār." Die Welt des Islams 48, no. 2 (2008): 170–95. http://dx.doi.org/10.1163/157006008x335921.

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AbstractThis study tracks the significant literary activity of the Beirut newspaper Hadīqat al-Akhbār (1858-1911) in its first ten years. A textual examination of the newspaper reveals that Khalīl al-Khūrī (1836-1907), a central figure of the nahda and the owner of Hadīqat al-Akhbār, believed that an adoption of a new Western literary genre into the traditional Arabic literary tradition would provide the Arab culture with tools for reviving the Arabic language and create new styles of expression. The textual analysis of numerous narrative fictions that were published in the newspaper demonstrates two significant matters: first, Hadīqat al-Akhbār was the first Arabic newspaper to publish translations from Western narrative fiction, especially from the French Romance stories. Secondly, it will be shown how Khalīl al-Khūrī constructed a fetal model of Arabic narrative fiction by publishing a fictional narrative of his own, Wayy, idhan lastu bi-ifranjī (Alas, I'm not a foreigner), in 1859-1861. The literary activity in Hadīqat al-Akhbār, as the following study illustrates, played a substantial role in changing the aesthetic literary taste, and paved the way for the birth of an authentic Arabic narrative fiction.

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14

Le Poidevin, Robin. "Fiction and the Agnostic." European Journal for Philosophy of Religion 12, no. 3 (September 24, 2020): 163. http://dx.doi.org/10.24204/ejpr.v12i3.3415.

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Consider the agnostic who thinks that reason and evidence are neutral on the question of God’s existence, and as a result neither believes that God exists nor believes that God does not exist. Can such an agnostic live a genuinely religious life – even one in which God is the central animating idea? They might do so by accepting Pascal’s Wager: the expected rewards will always be greater if one bets on God’s existence than if one does not. Or they might accept William James’s argument that religious beliefs are properly activated by our passional nature. But both of these routes involve abandoning the initial agnosticism, and so are open to charges of irrationality. In this paper I explore a third route to the religious life, suggested by Pascal’s discussion, one which uses fiction and make-believe as the central prop. It might seem that this too entails abandoning agnosticism in favour of the view that religion just is fiction. I suggest, however, that there is a phenomenon which I term “serious make-believe” in which one can remain agnostic about whether the object of make-believe is real or a useful fiction. Applied to religion, the result is a religious life that is both genuinely engaged (and not merely experimental) and yet, by remaining agnostic, cannot be accused of irrationality.

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15

Siejk, Cate. "Fiction and Religious Education: Be Not Afraid." Religious Education 104, no. 4 (August 18, 2009): 420–36. http://dx.doi.org/10.1080/00344080903041405.

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16

Piven, Sviatoslav. "Religious Aspects of the Contemporary Fantasy Fiction." NaUKMA Research Papers. Literary Studies 1 (December 26, 2018): 114–20. http://dx.doi.org/10.18523/2618-0537.2018.114-120.

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17

BELLMAN, PATRIZIA NEROZZI. "The Sermons: Religious Discourse versus Modern Fiction." Shandean 26, no. 1 (November 2015): 49–54. http://dx.doi.org/10.3828/shandean.2015.26.05.

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18

Jones, Douglas FitzHenry. "Reading “New” Religious Movements Historically." Nova Religio 16, no. 2 (November 1, 2012): 29–46. http://dx.doi.org/10.1525/nr.2012.16.2.29.

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This article surveys the relationship of the Heaven's Gate movement to the cultural context of science fiction while also engaging broader issues in the retrospective account of violence in new religious movements. Against theories that see violence as the consequence of social isolation and the escalating confusion of representation and reality, I argue that members of Heaven's Gate were not only “tapped in” to the reality outside the group but were markedly self-conscious about their engagement with that reality through the medium of science fiction. Using Heaven's Gate as an example, I propose that we read the concepts espoused by new religious movements in the past not in light of their fate but rather as imbedded in the historical realities in which they originally functioned in a meaningful and deliberate fashion.

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19

Hess, Carol Lakey. "Fiction is Truth, and sometimes Truth is Fiction." Religious Education 103, no. 3 (June 10, 2008): 280–85. http://dx.doi.org/10.1080/00344080802053303.

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20

K, Karthick, and Thiruveni V. "History and Reconstruction of Thirugnanasambandar." International Research Journal of Tamil 4, no. 3 (June 9, 2022): 1–12. http://dx.doi.org/10.34256/irjt2231.

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Religious literature in Tamil is full of fiction with many unnatural events. Such stories were created for the development of religion. Beyond the tendency to approach them superficially as mere fiction, it is essential for the intelligent community to explore them on the basis that every fictional story has a background cause.Thus, the scriptures tell the story of Thirugnanasambandar, who is considered to be a Saiva (Devotee of Lord Siva) doing impossible deeds, differently from each other. This article reviews the obvious readings and reconstructions of the history of Thirugnanasambandar by Vannacharabam Dhandapani Swami in his Puluvar Puranam. They convey the oral stories and ideas about Thirugnanasambandar, that existed in the 19th century, as well as the logical study of history and the fictional background of antecedents.

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21

Scott, Jamie S. "Missions in Fiction." International Bulletin of Missionary Research 32, no. 3 (July 2008): 121–29. http://dx.doi.org/10.1177/239693930803200303.

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22

MOULIN, DANIEL. "Tolstoy, Universalism and the World Religions." Journal of Ecclesiastical History 68, no. 3 (January 9, 2017): 570–87. http://dx.doi.org/10.1017/s0022046916001469.

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Leo Tolstoy was one of the most prolific religious figures of his time. Yet his religious thought and its influence have seldom been explored by church historians. Drawing upon themes within his literature, non-fiction and previously unconsidered primary sources, this paper considers Tolstoy's religious position in relation to other similar nineteenth-century religious movements. It exposes Tolstoy's links with British Unitarians and also considers Tolstoy's influence upon the founder of Britain's first interfaith organisation, the World Congress of Faiths. It is argued that Tolstoy provides a paradigmatic example by which to examine the relationship between the legacy of the Enlightenment and changing attitudes towards non-Christian religions.

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23

Clarke, Jim. "Buddhist Reception in Pulp Science Fiction." Literature and Theology 35, no. 3 (August 1, 2021): 355–73. http://dx.doi.org/10.1093/litthe/frab020.

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Abstract Science fiction has a lengthy history of irreligion. In part, this relates to its titular association with science itself, which, as both methodology and ontological basis, veers away from revelatory forms of knowledge in order to formulate hypotheses of reality based upon experimental praxis. However, during science fiction’s long antipathy to faith, Buddhism has occupied a unique and sustained position within the genre. This article charts the origins of that interaction, in the pulp science fiction magazines of the late 1920s and early 1930s, in which depictions of Buddhism quickly evolve from ‘Yellow Peril’ paranoia towards something much more intriguing and accommodating, and in so doing, provide a genre foundation for the environmental concerns of much 21st-century science fiction.

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24

Zeng, Hong. "Practical Gods: Carl Dennis’s Secularized Religious Visions." Religions 14, no. 6 (June 6, 2023): 752. http://dx.doi.org/10.3390/rel14060752.

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This paper examines Carl Dennis’s secularized religious visions in his Pulitzer-winning poetry collection, Practical Gods (2001). Dennis’s secularized religious visions can be quite understandable in the context of the ascending trends of secularization, diversification, and globalization of religion in America, and they demonstrate affinities with literary predecessors such as Wallace Stevens, with his aestheticized religion under the influence of Nietzsche, as well as with the innovative religious thinking of William Blake, Kazantzakis, and Oscar Wilde, and with certain aspects of Taoism and Zen Buddhism. This paper addresses Dennis’s perception of theological controversies, such as the contradiction between the omnipotence of God and the existence of evil, theological determinism vs. human free will, theological view of history vs. New Historicism, divinity in man, aestheticized religion, and earthly paradise through the focused lens of Dennis’s “practical religion”. Despite the breadth of the theses in Dennis’s conceived practical religion as examined in this paper, they are all tied up with the core of the phenomenological study of religion: that religion is important to believers of the religion irrespective of the objective truth of the religion or the actual existence of God. In Dennis’s views, as accorded with the phenomenological study of religions, God maybe an idea and a fiction, but it is a necessary fiction for humans. Thus, Dennis humanizes gods with the flaws and fragility of humanity while deifying ordinary humanity in the contemporary context. Contrasting what he views as theological determinism with its view of linear history and the apocalypse of grand events, Dennis embraces human free will, a non-teleological, aestheticized living with necessary fiction, and a transient paradise on earth. Carl Dennis’s religious vision reveals a poststructuralist (even though he did not brand himself so) abolition of the absoluteness of a transcendent signifier as well as binary opposition (between God and man, good and evil, religious/historical truth and fictionality), and it manifests an affinity with New Historicism and the phenomenological study of religion.

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25

Dydrov, Artur A. "Immortal man: religious fiction or future of science?" Vestnik Tomskogo gosudarstvennogo universiteta, no. 391 (February 1, 2015): 76–79. http://dx.doi.org/10.17223/15617793/391/12.

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26

Pyysia¨inen, Ilkka. "True fiction: Philosophy and psychology of religious belief." Philosophical Psychology 16, no. 1 (March 2003): 109–25. http://dx.doi.org/10.1080/0951508032000067716.

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27

Kuiper, Kenneth. "Review: The Religious Design of Hemingway's Early Fiction." Christianity & Literature 35, no. 4 (September 1986): 40–41. http://dx.doi.org/10.1177/014833318603500414.

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28

Davidsen, Markus Altena. "The religious affordance of fiction: a semiotic approach." Religion 46, no. 4 (October 2016): 521–49. http://dx.doi.org/10.1080/0048721x.2016.1210392.

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29

Jack, Alison. "The Bible in Fiction." Expository Times 122, no. 8 (April 13, 2011): 373. http://dx.doi.org/10.1177/00145246111220080102.

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30

Davidsen, Markus Altena. "In de Ban van Tolkien." Religie & Samenleving 10, no. 3 (December 1, 2015): 213–34. http://dx.doi.org/10.54195/rs.12238.

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This article discusses how ‘believing’ works in Tolkien spirituality, a fiction-based religious milieu that uses J. R. R. Tolkien’s narratives, in particular The Lord of the Rings and The Silmarillion, as authoritative texts. Members of this milieu engage in ritual communication with the supernatural beings from Tolkien’s universe, including the elves and the Valar (gods). After presenting the history of Tolkien spirituality and describing the main groups, I develop a model for analysing religious rationalisation. By this term I refer to the process through which theology is developed within religious traditions as a second-order reflection on ritual practices and authoritative narratives. I demonstrate that contrary to what one might expect the strategies of religious rationalisation in Tolkien spirituality are not that different from what we see in other new religions. While one might think that members of fiction-based religions (can) believe only in a cautious and playful manner, practitioners of Tolkien spirituality in fact tend to believe literally and to legitimise their beliefs with supposed proof. It is striking, however, that they tend to believe in a ‘cosmological’ rather than in a ‘historical’ mode, i.e. they believe in the existence of the Valar as spiritual beings, but not in the historical factuality of Tolkien’s narratives. In this sense, Tolkien spirituality may be a good illustration of a broader ‘dehistoricising turn’ in contemporary religion. The development of reflective beliefs in Tolkien spirituality is further shown to be governed by three principles that together seek to reduce tension between conflicting ideas within the tradition and to strike a balance between fabulousness and plausibility. It is suggested that these three principles of belief elaboration govern religious rationalisation also in other religious traditions, at least in traditions with a low level of institutionalisation.

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31

Lundhaug, Hugo. "Fictional books in Coptic apocrypha." Journal for the Study of the Pseudepigrapha 32, no. 4 (June 2023): 323–41. http://dx.doi.org/10.1177/09518207231152828.

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Coptic literature abounds with references to books that never existed as physical objects in their own right. This article explores the role of fictional books specifically in a selection of Coptic apocrypha deriving from the entire period of Coptic literary production. Whether presented as apostolic, prophetic, or angelic; earthly or heavenly; historical or contemporary, references to fictional books could function as veracity devices, authority claims, or as materials for storyworld creation. Taking as its points of departure recent work on pseudo-documentarism, transnarrative storyworlds, and the cognitive effects of fiction, this article explores implicit claims to authority and authenticity, as well as the fuzzy boundaries and interrelationships between fictional and factual references in meaning- and world-making.

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32

Norman, Alex. "Invented religions: Imagination, fiction and faith." Culture and Religion 14, no. 4 (December 2013): 494–95. http://dx.doi.org/10.1080/14755610.2013.840134.

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33

CORDRY, BENJAMIN S. "A critique of religious fictionalism." Religious Studies 46, no. 1 (January 20, 2010): 77–89. http://dx.doi.org/10.1017/s0034412509990291.

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AbstractAndrew Eshleman has argued that atheists can believe in God by being fully engaged members of religious communities and using religious discourse in a non-realist way. He calls this position ‘fictionalism’ because the atheist takes up religion as a useful fiction. In this paper I critique fictionalism along two lines: that it is problematic to successfully be a fictionalist and that fictionalism is unjustified. Reflection on fictionalism will point to some wider problems with religious anti-realism.

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34

Caplan, Jennifer. "Baal Sham Tov." Bulletin for the Study of Religion 42, no. 3 (September 27, 2013): 11–19. http://dx.doi.org/10.1558/bsor.v42i3.11.

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Woody Allen has long been seen as a definitive voice in American Jewish humor because of his films, but his short fiction has been largely ignored. An analysis of his fiction can, however, yield strong indications that while Allen himself may be an atheist, his prose owes a great debt to his religious upbringing and his ongoing religious literacy. This essay take a closer look at one particular story to note the ways in which Allen encounters religion in his fiction and uses his knowledge of Jewish scriptural forms to enhance the reader's experience of his satire. In this story, consisting of his parodies of the Hassidic tales of Eastern Europe, is he the Baal Sham Tov; the Master of the Good Fake.

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Shah, Seema. "Piercing the Veil: The Limits of Brain Death as a Legal Fiction." University of Michigan Journal of Law Reform, no. 48.2 (2015): 301. http://dx.doi.org/10.36646/mjlr.48.2.piercing.

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Brain death is different from the traditional, biological conception of death. Although there is no possibility of a meaningful recovery, considerable scientific evidence shows that neurological and other functions persist in patients accurately diagnosed as brain dead. Elsewhere with others, I have argued that brain death should be understood as an unacknowledged status legal fiction. A legal fiction arises when the law treats something as true, though it is known to be false or not known to be true, for a particular legal purpose (like the fiction that corporations are persons). Moving towards greater transparency, it is legally and ethically justifiable to use this fiction to determine when to permit treatment withdrawal and organ transplantation. However, persistent controversy and recent conflicts between hospitals and families over the treatment of brain-dead patients demonstrate the need for clearer limits on the legal fiction of brain death. This Article argues that more people should recognize that brain death is a legal fiction and further contends that existing scholarship has inadequately addressed the appropriate use of the legal fiction of brain death in legal conflicts. For instance, as in Jahi McMath’s case (in which a mother wanted to keep her daughter on a ventilator after she was determined brain dead), families may distrust physicians and hospitals who fail to acknowledge that brain death is a legal fiction. Legislators in most states have ignored the need to permit statutory exceptions for individuals with strong sanctity of life views. When hospitals treat braindead pregnant women, as in Marlise Mu˜ noz’s case, courts have failed to weigh the fundamental constitutional rights of pregnant women against the state’s interests. Finally, judges and legislators should sometimes “pierce the veil” of brain death and should not use the legal fiction in cases involving: (1) religious and moral objections, (2) insurance reimbursement for extended care of brain-dead patients, (3) maintenance of pregnant, brain-dead women, and (4) biomedical research. The Article concludes with general guidance for judges, legislators, and other legal actors to use regarding legal fictions.

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Li, Mengjun. "Genre Conflation and Fictional Religiosity in Guilian meng (Returning to the Lotus Dream)." Journal of Chinese Literature and Culture 6, no. 2 (November 1, 2019): 331–58. http://dx.doi.org/10.1215/23290048-8041944.

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Abstract The early Qing (1644–1911) midlength vernacular novel Guilian meng 歸蓮夢 (Returning to the Lotus Dream, hereafter Lotus Dream), attributed to Su'an zhuren 蘇庵主人 (Master of Su'an, hereafter Su'an), features a triple hybrid narrative: a hagiographic account of the female protagonist's path to Buddhist enlightenment, a scholar-beauty romance, and a heroic military adventure. Although Su'an (himself a lay Buddhist) claims to preach Buddhist teachings through the novel, the text does not represent the exclusive voice of a single religion or belief system. Instead, its hybrid narrative allows Buddhism, Daoism, Confucianism, and the teachings of other popular sects to interact, intertwine, and compete. This essay argues that the novel's narrative amalgamation is a result of the author's conscious adherence to established genre conventions and market tastes, while it quietly subsumes other religious beliefs into its own Buddhism. In its own way, the novel reflects the larger trend of syncretism, found in literary and religious practices alike in the seventeenth century. As such, Lotus Dream offers us a good example of “fictional religiosity,” encompassing both the religious elements scattered throughout vernacular novels and these novels' growing cultural authority. The religiosity of fiction is best understood in light of the notion of xiaoshuo jiao 小說教 (cult/teachings of fiction), denoting the genre's quasi-religious power of persuasion. Lotus Dream thus serves as an excellent starting point for a reconsideration of the spiritual authority that vernacular novels exercised in the Qing dynasty.

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Jackson, Gregory S. "“What Would Jesus Do?”: Practical Christianity, Social Gospel Realism, and the Homiletic Novel." PMLA/Publications of the Modern Language Association of America 121, no. 3 (May 2006): 641–61. http://dx.doi.org/10.1632/003081206x142805.

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This essay makes the historical case for an unrecognized genre of fiction–the homiletic novel. Drawing on traditional Protestant interpretive practices, Social Gospel authors fused forms of spiritual identification rooted in Protestant homiletic exercises (catechisms, interactive allegories, conversion dramas) with practical Christianity's emerging ethic of social intervention, attaching older modes of readerly identification to new sites of literary culture. Homiletic novels democratized pastoral guidance and legitimized fiction as a repository of ethical experience. Through interactive fictions offering virtual models of spiritual agency in the material world, evangelicals prepared for real forays into urban poverty to intervene in human suffering. The homiletic novel became the most popular literary form of the Progressive Era and continues to flourish in the present–day American political, cultural, and religious environment. In tracing its rise and pervasive influence, this study revises conventional histories of literary genre by suggesting an alternative origin for American literary realism. (GSJ)

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Geraci, Robert. "A Novel Society: Science Fiction Novels as Religious Actors." Implicit Religion 17, no. 4 (December 12, 2014): 417–31. http://dx.doi.org/10.1558/imre.v17i4.417.

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Schlieter, Jens. "Narrative and Belief: The Religious Affordance of Supernatural Fiction." Journal of Contemporary Religion 35, no. 1 (January 2, 2020): 117–19. http://dx.doi.org/10.1080/13537903.2020.1697516.

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Tolstaya, K., and P. Versteeg. "Inventing a Saint: Religious Fiction in Post-Communist Russia." Journal of the American Academy of Religion 82, no. 1 (December 6, 2013): 70–119. http://dx.doi.org/10.1093/jaarel/lft070.

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O'Malley, Patrick R. "Victorian Reformations: Historical Fiction and Religious Controversy, 1820-1900." Nineteenth-Century Contexts 37, no. 2 (March 15, 2015): 169–71. http://dx.doi.org/10.1080/08905495.2015.1014132.

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Shpak, L., N. Zhorniak, and I. Onishchuk. "PROBLEMS OF COGNITIVE REPRODUCTION OF RELIGIOUS METAPHOR IN FICTION." International Humanitarian University Herald. Philology, no. 65 (2024): 156–59. http://dx.doi.org/10.32782/2409-1154.2024.65.33.

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Saltmarsh, John A. "Edward Bellamy's Religious Radicalism." Journal of Interdisciplinary Studies 2, no. 1 (1990): 125–38. http://dx.doi.org/10.5840/jis199021/28.

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This essay offers a critical reinterpretation of Edward Bellamy's Utopian novel. Looking Backward, that focuses on the moral destructiveness of industrial capitalism, Bellamy's attempt to restore Christian values and republican traditions led him to confront his own religious upbringing revolting against harsh Calvinism as well as the feminization of Protestantism. These theological dilemmas were compounded by both his belief that the Church was corrupted by the dictates of the capitalists and his need to find a spiritual relation between the individual and the infinite outside the Church. He reached a resolution to his spiritual consternation through his fiction, most forcefully in Looking Backward, which approximated a new "Bible" for industrial America.

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Mahabel, Ashish. "Mythology, Cosmogonies, and Indian Science Fiction." Culture and Cosmos 27, no. 0102 (October 2023): 287–302. http://dx.doi.org/10.46472/cc.01227.0235.

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This paper examines the cultural significance of the intersection between Indian mythology, cosmogonies, and science fiction. India has a rich history of diverse religious traditions and corresponding world views, many of which have influenced each other. The Hindu pantheon has included the Sun from early times. With the planets also gaining in importance after the rise of astrology, the need to predict their paths saw the development of astronomical observations and spherical trigonometry. These serve as examples of how scientific and religious ideas have interacted throughout Indian history. Despite a strong tradition of fiction in India, there is a lack of science fiction that combines elements of mythology and astronomy except in superficial ways. This paper explores the potential reasons for this gap and argues that an examination of this genre can offer insight into the ways in which science and religion are perceived and valued in contemporary Indian society. The paper also offers a commentary on the current state of Indian science fiction that blends mythology and astronomy

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Goltzberg, Stefan. "Is The Bible Fiction?" Faith and Philosophy 31, no. 3 (2014): 325–36. http://dx.doi.org/10.5840/faithphil201482216.

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Conroy, Thom, Joanna Grochowicz, and Cristina Sanders. "Interpreting History Through Fiction." Public History Review 29 (December 6, 2022): 195–206. http://dx.doi.org/10.5130/phrj.v29i0.8241.

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In ‘Interpreting History Through Fiction: Three Writers Discuss their Methods’, creative historical authors Thom Conroy, Joanna Grochowicz and Cristina Sanders engage in a conversation about the intersection of history and fiction. Arising from a session of the 2021 New Zealand Historical Association Conference entitled ‘Learning History Through Fiction’, the three-way dialogue interrogates the role of learning history from creative texts, navigates the fact/fiction balance in creative historical writing, explores concerns about the potential for harm in historical fiction, outlines the authors' own motives for adopting a creative approach to history, and examines what Hilary Mantel calls the ‘readerly contract’ in historical fiction. The conversation does not seek consensus nor finality in the answers offered to the questions the authors have put to one another. Rather, the authors allow contradictions and disagreements to remain intact, thus conveying their collective sense of open-endedness regarding creative approaches to history. This open-endedness is intentional, as the answers that arise from dialogue are intended to be as provisional and contingent as the evolving genre of historical fiction itself.

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Brown, David. "The Annunciation as True Fiction." Theology 104, no. 818 (March 2001): 123–30. http://dx.doi.org/10.1177/0040571x0110400206.

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Wright, Jaime. "The Bible and Science Fiction." Expository Times 135, no. 5 (February 2024): 220–21. http://dx.doi.org/10.1177/00145246231222756.

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Docherty, Susan. "Book Review: The Power of Parable: How Fiction By Jesus Became Fiction About Jesus." Irish Theological Quarterly 78, no. 2 (April 19, 2013): 196–97. http://dx.doi.org/10.1177/0021140012472943f.

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Alexander, Loveday. "Fact, Fiction and the Genre of Acts." New Testament Studies 44, no. 3 (July 1998): 380–99. http://dx.doi.org/10.1017/s0028688500016611.

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This paper explores the boundaries between fact and fiction in ancient literature. The historians effectively created the concept of ‘fiction’ in Greek literature by defining what could be incontrovertibly established as ‘fact’ by accepted rationalistic criteria. Anything beyond these limits (tales involving distant places, or the distant past, or divine intervention) was widely perceived as belonging to the realm of ‘fiction’. To readers from this background, Acts would fall uncomfortably on the boundary: much of the narrative would sound like fiction, but there is a disturbing undercurrent which suggests that it might after all be intended as fact.

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