Relevant bibliographies by topics / Richard Crashaw

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Richard Crashaw'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Richard Crashaw"

1

Netzley, Ryan. "The English Poems of Richard Crashaw by Richard Crashaw." Journal for Early Modern Cultural Studies 15, no. 4 (2015): 107–9. http://dx.doi.org/10.1353/jem.2015.0031.

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RIVAS CARMONA, María del Mar. "Richard Crashaw; Andrew Marvell." Hikma 6, no. 6 (October 1, 2007): 32. http://dx.doi.org/10.21071/hikma.v6i6.6672.

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Labriola, Albert C. "Richard Crashaw and Mystical Contemplation." Ultimate Reality and Meaning 21, no. 1 (March 1998): 48–53. http://dx.doi.org/10.3138/uram.21.1.48.

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Crashaw (book author), Richard, Richard Rambuss (book editor), and Kenneth Borris (review author). "The English Poems of Richard Crashaw." Renaissance and Reformation 38, no. 1 (June 13, 2015): 157–59. http://dx.doi.org/10.33137/rr.v38i1.22791.

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Johnson, Kimberly. "The English Poems of Richard Crashaw. Richard Crashaw. Ed. Richard Rambuss. Minneapolis: University of Minnesota Press, 2013. lxxxvi + 450 pp. $39.95." Renaissance Quarterly 68, no. 1 (2015): 411–12. http://dx.doi.org/10.1086/681431.

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ROBERTS, JOHN R. "Recent Studies in Richard Crashaw (1977–1989)." English Literary Renaissance 21, no. 3 (September 1991): 425–45. http://dx.doi.org/10.1111/j.1475-6757.1991.tb00747.x.

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Wong, A. T. "Mystic Excess: Extravagance and Indecorum in Richard Crashaw." Cambridge Quarterly 39, no. 4 (December 1, 2010): 350–69. http://dx.doi.org/10.1093/camqtly/bfq019.

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Stringer, Gary, and John R. Roberts. "Richard Crashaw: An Annotated Bibliography of Criticism, 1632-1980." South Central Review 4, no. 4 (1987): 107. http://dx.doi.org/10.2307/3189031.

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Perry, Nandra. "Turning the Tables: Richard Crashaw Reads the Protestant Altar." Studies in Philology 112, no. 2 (2015): 303–26. http://dx.doi.org/10.1353/sip.2015.0011.

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Johnson, William C., and John R. Roberts. "New Perspectives on the Life and Art of Richard Crashaw." Sixteenth Century Journal 22, no. 4 (1991): 760. http://dx.doi.org/10.2307/2542379.

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Dissertations / Theses on the topic "Richard Crashaw"

1

Warwick, Claire Louise Harrison. "#Love is eloquence' : Richard Crashaw and the development of a discourse of divine love." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.338019.

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Chao, Shun-liang. ""Aegri somnia" : the grotesque in the works of Richard Crashaw, Charles Baudelaire, and René Magritte." Thesis, University College London (University of London), 2009. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.758580.

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Roger, Vincent. "De la "beauté de la sainteté" à la sainte beauté : l'esthétique théologique de la poésie de Richard Crashaw." Paris 3, 2008. http://ezproxy.normandie-univ.fr/login?url=http://www.classiques-garnier.com/numerique-bases/garnier?filename=vrrms01.

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L’objet de ce travail de recherche est de démontrer que le poète Richard Crashaw (1612-1649), confronté à une réticence à l’égard des images héritée de l’iconoclasme de la Réforme ainsi qu’à l’influence de son père prédicateur puritain, comble un « vide esthétique » au contact du milieu « High Church » de Cambridge, des poètes jésuites néo-latins ainsi que des saints et des martyrs de l’Église catholique. Son œuvre traduit en effet l’accomplissement poétique d’un cheminement personnel, le passage de l’anglicanisme de l’archevêque William Laud et de son idéal de « beauté de la sainteté » au catholicisme romain issu de la Contre Réforme qui envisage fondamentalement le Beau comme une qualité transcendantale de l’être au même titre que le Bien et le Vrai. C’est à la personne de François de Sales que le poète doit les accents suaves de son éloquence sacrée et la théologie affective du « docteur de l’Amour » marque de son empreinte l’univers du poète. Profondément attaché aux miracles et aux mystères de la foi, Crashaw compose une poésie de la célébration et de la joie qui manifeste l’amour rayonnant de Dieu, dans laquelle la figure médiatrice du Père, le Christ, est le centre et le modèle esthétique de toute Beauté : une théologie du pulchrum, une véritable esthétique théologique est à l’oeuvre dans cette poésie sacramentelle qui explore l’unité et la beauté spécifique de la Révélation chrétienne. Dans une Angleterre encore profondément méfiante du Beau transcendantal, conjonction du sensible et du spirituel, l’oeuvre poétique de Crashaw constitue l’un des plus vibrants témoignages de l’esthétique baroque
The aim of this thesis is to demonstrate how Richard Crashaw (1612-1649), when faced with the reticence about images he inherited from the iconoclasm of the Reformation as well as from the influence of his father, a Puritan preacher, filled this “aesthetic vacuum” through close contact with the Cambridge “High Church” set, Jesuit neo-Latin poets and also the saints and martyrs of the Catholic Church. His works are, in fact, the poetic expression of his own personal pilgrimage as he moved from the Anglicanism of Archbishop William Laud, with his ideal of “the beauty of holiness”, to the Roman Catholicism of the Counter- Reformation which basically regarded Beauty as an inherent transcendental quality in the same way as Good and Truth. The strong influence of Francis de Sales on Crashaw can be seen in his emphasis on sweetness in the divine eloquence. The “Doctor of Divine Love”’s affective theology also left its imprint on the poet’s universe. Deeply attached to the miracles and mysteries of faith, Crashaw composed poems of celebration and joy which reveal God’s radiant love and in which the mediating figure of Christ the Son is the centre and the aesthetic model of all Beauty: a theology of the pulchrum, a form of truly theological aesthetics is at work in Crashaw’s sacramental poetry which explores the unity and beauty specific to the Christian Revelation. In an England still highly suspicious of transcendental Beauty, the mixture of sensitivity and spirituality in Crashaw’s poetic works represents one of the most vibrant expressions of Baroque aesthetics
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Davis, Andrew Dean. "Protestants Reading Catholicism: Crashaw's Reformed Readership." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/english_theses/69.

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This thesis seeks to realign Richard Crashaw’s aesthetic orientation with a broadly conceptualized genre of seventeenth-century devotional, or meditative, poetry. This realignment clarifies Crashaw’s worth as a poet within the Renaissance canon and helps to dismantle historicist and New Historicist readings that characterize him as a literary anomaly. The methodology consists of an expanded definition of meditative poetry, based primarily on Louis Martz’s original interpretation, followed by a series of close readings executed to show continuity between Crashaw and his contemporaries, not discordance. The thesis concludes by expanding the genre of seventeenth-century devotional poetry to include Edward Taylor, who despite his Puritanism, also exemplifies many of the same generic attributes as Crashaw.
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Sharpe, Jesse David. "'And the Word was made flesh' : the problem of the Incarnation in seventeenth-century devotional poetry." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3185.

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In using the doctrine of the Incarnation as a lens to approach the devotional poetry of seventeenth-century Britain, ‘“And the Word was made flesh”: The Problem of the Incarnation in Seventeenth-Century Devotional Poetry' finds this central doctrine of Christianity to be a destabilising force in the religious controversies of the day. The fact that Roman Catholics, the Church of England, and Puritans all hold to the same belief in the Incarnation means that there is a central point of orthodoxy which allows poets from differing sects of Christianity to write devotional verse that is equally relevant for all churches. This creates a situation in which the more the writer focuses on the incarnate Jesus, the less ecclesiastically distinct their writings become and the more aware the reader is of how difficult it is to categorise poets by the sects of the day. The introduction historicises the doctrine of the Incarnation in Early Modern Europe through presenting statements of belief for the doctrine from reformers such as Martin Luther, John Calvin, and Huldryk Zwingli in addition to the Roman Catholic decrees of the Council of Trent and the Church of England's ‘39 Articles'. Additionally, there is a further focus on the Church of England provided through considering the writings of Richard Hooker and Lancelot Andrewes amongst others. In the ensuing chapters, the devotional poetry of John Donne, Aemilia Lanyer, George Herbert, Robert Herrick, and Richard Crashaw is discussed in regards to its use of the Incarnation and incarnational imagery in orthodox though diverse manners. Their use of words to appropriate the Word, and their embrace of the flesh as they approach the divine shows the elastic and problematic nature of a religion founded upon God becoming human and the mystery that the Church allows it to remain.
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Lee, Yen-fen, and 李燕芬. "Three Mystical Motifs in Richard Crashaw''s Sacred Poetry." Thesis, 2000. http://ndltd.ncl.edu.tw/handle/67435507774686599040.

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博士
國立臺灣大學
外國語文學系研究所
88
This study attempts to explicate Richard Crashaw’s religious poetry from the perspective of the Christian mystical tradition. A survey of Crashavian criticism and brief expositions of Teresian mysticism and Dionysian mysticism, the two strands of mysticism most pertinent to Crashavian criticism, are provided in the first chapter as a heuristic introduction to the discussion of Crashaw’s poetry in the context of Christian mysticism. Each of the next three chapters deals with a major mystical motif and examines its role in Crashaw’s works. Chapter 2 presents an explication of Crashaw’s four poems, “Hymn of St. Thomas in Adoration of the Blessed Sacrament,” “To the Name of Jesus,” “In the Glorious Epiphany,” and “A Hymn of the Nativity,” in relation to the mystical motif of spiritual sensations. Chapter 3 deals with the mystical motif of God-as-Bridegroom and its presence in Crashaw’s five poems, “On the Assumption,” “Prayer: An Ode,” “To the Same Party Concerning Her Choice,” “The Hymn to St. Teresa,” and “The Flaming Heart.” Chapter Four turns to another mystical motif, Crucifixion and Eucharistic piety, and its bearing on Crashaw’s six poems, “Sancta Maria Dolorum,” “On the Wounds of Our Crucified Lord,” “On the Still Surviving Marks of Our Saviour’s Wounds,” “I Am the Door,” “On the Crucified Lord Naked and Bloody,” and “Luke 11: Blessed be the paps which Thou hast sucked.” The conclusion addresses passion, the common feature shared by these three motifs, and argues for its legitimacy in mystical expression.
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"Imagining Unity: The Politics of Transcendence in Donne, Lanyer, Crashaw, and Milton." Thesis, 2012. http://hdl.handle.net/1911/70505.

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"Imagining Unity" investigates how an evolving concept of transcendence in early modern England, influenced by Reformation and counter-Reformation theology, created new ways of responding affectively and philosophically to emerging articulations of national identity in British devotional poetry. My project focuses on a series of politically disruptive moments in the seventeenth century--from the residual trauma of the Protestant Reformation to the Civil War of the 1640's--that troubled England's developing sense of national identity. In the shadow of these troubles, devotional poets reworked ideas of transcendence that they had inherited from medieval Catholicism to provide a sense of national cohesion in the midst of a changing political landscape. This dissertation explores transcendence as it is reconceived by four different authors: John Donne's work translates Catholic iconography to symbolize the ascension of a Protestant England; Aemelia Lanyer's poetry appeals to the exclusivity of religious esotericism as a palliative for the actual exclusion of women from political life; Richard Crashaw's writings reinterpret mystical union to rescue sovereignty from failure; and John Milton's work revises transubstantiation to authorize a new republic. By investigating how early modern poetry reimagines transcendence in response to political events, my project widens ongoing conversations in political theology and "the religious turn" of literary studies, which are often unilaterally focused on the influence that religion had on politics in the course of an inevitable secularization of culture. My contribution to this work, and the underlying premise to my argument, is that literature provides a forum for rethinking religious concepts at the heart of political organization despite the apparent impulse toward secularization. In doing so, literature serves as a cultural medium for testing the conceptual limits of transcendence--its viability as a tool for inspiring and maintaining social unity. This dissertation ultimately witnesses a concerted effort in the early modern period to extend the life of religious ideas within the political imagination through devotional poetry's insistent recasting of transcendence as central to the formulation of the body politic.
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Gama, De Cossio Borja. "Can I Be Forgiven? Expressing Conversion through the Eyes of Mary Magdalene: Lope de Vega and Richard Crashaw." 2013. https://scholarworks.umass.edu/theses/1006.

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The present study examines the figure of Mary Magdalene in the poetry of Lope de Vega and Richard Crashaw. I propose that while setting Mary Magdalene as the perfect example to convert, both authors could also express their conversion through the composition of two different poems: “Las Lágrimas de la Magdalena” by Lope de Vega and “Saint Mary Magdalene or, The Weeper” by Richard Crashaw. Each poem is centered on the idea of Mary Magdalene’s copious tears as the performative mark of her repentance which will effect her conversion. These two conversions are placed within two European literary traditions, Spain and England; as well as two different processes: on the one hand, Lope de Vega would go from a licentious life in his early years to becoming a priest at the end of his life, thus, devoting his life to religion. On the other hand, Richard Crashaw’s conversion would take place in between two conflicting religious beliefs, i.e., his transition from Protestantism to Catholicism. The other main goal of this work is studying these poems through the Baroque movement developed at the beginning of the seventeenth century. Hence, Lope de Vega’s poem is full of Baroque characteristics typical of the Spanish conceptism despite his reluctance consider his poetry Baroque. Crashaw, on his side, presents a poem which differs from the literary production in England in the first part of the seventeenth century. His Baroque sensibility would be, accordingly, influenced by his readings of the Spanish Golden Age authors. Therefore, anomaly, exaggeration, tempus fugit, conceptism, contradiction, paradox, and binary oppositions are Baroque characteristics both authors have in common in regard to their own particular description of both Mary Magdalene’s biblical stories and tears. Lastly, both poems will lead us to draw parallels with the Song of Songs in terms of spiritual conversation, and feminine identification.
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Books on the topic "Richard Crashaw"

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Richard Crashaw. Leiden: E.J. Brill, 1986.

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Richard, Crashaw. The complete works of Richard Crashaw. [LaVergne, TN]: Nabu Public Domain Reprints, 2010.

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Richard Crashaw: An annotated bibliography of criticism, 1632-1980. Columbia: University of Missouri Press, 1985.

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Sabine, Maureen. Feminine engendered faith: The poetry of John Donne and Richard Crashaw. Houndmills, Basingstoke, Hampshire: Macmillan, 1992.

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Sabine, Maureen. Feminine engendered faith: The poetry of John Donne and Richard Crashaw. Houndmills, Basingstoke, Hampshire: Macmillan, 1992.

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Roger, Vincent. Le cœur et la croix: L'esthétique baroque de Richard Crashaw (1612-1649). Paris: Classiques Garnier, 2012.

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Using alchemical memory techniques for the interpretation of literature: John Donne, George Herbert and Richard Crashaw. Lewiston, NY: Edwin Mellen Press, 2008.

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Phänomenologie mystischer Erfahrung in der religiösen Lyrik Englands im 17. Jahrhundert: Richard Crashaw, John Donne, George Herbert, Thomas Traherne, Herny [i.e. Henry] Vaughan, Ann Collins, Mary Mollineux und Gertrude More : Versuch einer interdisziplinären Hermeneutik erlebnismystischer Texte auf der Grundlage von Erkenntnissen der mystischen Theologie und der Bewusstseinspsychologie. Frankfurt am Main: Lang, 2003.

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Igharo, Pius O. In-service performance of guardrail terminals in Washington State / by Pius O. Igharo, Eric Munger, and Richard W. Glad. Olympia, Wash: Washington State Dept. of Transportation, 2004.

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Fogel, Richard L. Preliminary observations on the market crash of October 1987: Statement of Richard L. Fogel, Assistant Comptroller General, General Government Programs, before the Subcommittee on Financial Institutions, Supervision, Regulation and Insurance, Committee on Banking, Finance and Urban Affairs, United States House of Representatives. [Washington, D.C.?]: U.S. General Accounting Office, 1988.

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Book chapters on the topic "Richard Crashaw"

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Campbell, Gordon. "Richard Crashaw." In The Renaissance (1550–1660), 348–54. London: Macmillan Education UK, 1989. http://dx.doi.org/10.1007/978-1-349-20157-0_47.

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Fischer, Pascal. "Crashaw, Richard." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_8303-1.

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Austin, Frances. "Richard Crashaw (1612–1649)." In The Language of the Metaphysical Poets, 75–99. London: Macmillan Education UK, 1992. http://dx.doi.org/10.1007/978-1-349-21963-6_4.

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Fischer, Pascal. "Crashaw, Richard: Das lyrische Werk." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_8304-1.

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Cefalu, Paul. "Baroque Monads and Allegorical Immanence: A Reassessment of Richard Crashaw’s Imagery." In English Renaissance Literature and Contemporary Theory:, 69–99. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230607491_3.

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Low, Anthony. "Richard Crashaw." In The Cambridge Companion to English Poetry, Donne to Marvell, 242–55. Cambridge University Press, 1993. http://dx.doi.org/10.1017/ccol0521411475.012.

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ELLRODT, ROBERT. "Richard Crashaw." In Seven Metaphysical Poets, 142–51. Oxford University Press, 2000. http://dx.doi.org/10.1093/acprof:oso/9780198117384.003.0009.

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Reid, David. "Richard Crashaw." In The Metaphysical Poets, 137–66. Routledge, 2014. http://dx.doi.org/10.4324/9781315841380-4.

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"Richard Crashaw (?1612–49)." In The Routledge Anthology of Poets on Poets, 168–75. Routledge, 2003. http://dx.doi.org/10.4324/9780203360118-15.

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"Richard Crashaw: “love's delicious Fire”." In The Reinvention of Love, 108–31. Cambridge University Press, 1993. http://dx.doi.org/10.1017/cbo9780511551680.007.

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