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Relevant bibliographies by topics / Theology, Puritan, in literature

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Academic literature on the topic 'Theology, Puritan, in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 January 2023

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Journal articles on the topic "Theology, Puritan, in literature"

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Crisp, Oliver D. "John Owen on Spirit Christology." Journal of Reformed Theology 5, no. 1 (2011): 5–25. http://dx.doi.org/10.1163/156973111x565082.

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AbstractIn the recent literature, the Spirit Christology of the puritan theologian John Owen has been offered as a constructive contribution to Christian theology. In this article, Owen’s Spirit Christology is set out and criticized. Although there is much to commend in Owen’s approach, it is deficient in several important respects. In its place, an “Owenite” pneumatologically sensitive Christology is considered, drawing on the notion of divine hiddenness in the Incarnation, or divine krypsis. This succeeds in precisely the areas where Owen’s account is wanting.

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Spinks, Bryan D. "Crawford Gribben, The Puritan Millennium: Literature and Theology, 15501682 (Dublin: Four Courts Press, 2000), pp. 224. 39.50." Scottish Journal of Theology 56, no. 1 (2003): 101–30. http://dx.doi.org/10.1017/s0336930603290187.

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Spinks, Bryan D. "Crawford Gribben, The Puritan Millennium: Literature and Theology, 1550–1682 (Dublin: Four Courts Press, 2000), pp. 224. £39.50." Scottish Journal of Theology 56, no. 1 (2003): 101–30. http://dx.doi.org/10.1017/s0036930603290189.

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Spinks, Bryan D. "Crawford Gribben, The Puritan Millennium. Literature and Theology 1550–1682 (Dublin: Four Courts Press, 2000), pp. 224. #39.50." Scottish Journal of Theology 59, no. 4 (2006): 482–83. http://dx.doi.org/10.1017/s0036930606272600.

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Caporicci, Camilla. "The tyranny of immaterialism: Refusing the body in The Winter’s Tale." Sederi, no. 25 (2015): 31–54. http://dx.doi.org/10.34136/sederi.2015.2.

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The aim of this study is to analyse the way Shakespeare’s work reveals the failure – in both private and public lives – of a system of thought in which the body is construed as a mere receptacle of immaterial and “superior” entities, supposedly governed by rational kinds of political and social power. After a brief consideration of Measure for Measure as a play focused on the political danger of denying the material aspect of the individual, The Winter’s Tale will be seen as presenting a similar problem. Here, the aspiration to an ideal of absolute purity and the consequent demonization of the sexualized flesh, deriving from both Puritan theology and neo-Platonic philosophy, merges with the anxiety towards the “rebellious” body fostered by sixteenth century medical science, constituting the disruptive force that initiates the plot. This attitude of denial of the body, linked to political power, leads to both a psychological breakdown and, in the public sphere, to a regime of tyranny.

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Capp, Bernard. "The Puritan millennium. Literature and theology, 1550–1682. By Crawford Gribben. Pp. 224. Dublin: Four Courts Press, 2000. £39.50. 1 85182 577 0." Journal of Ecclesiastical History 53, no. 3 (2002): 545–650. http://dx.doi.org/10.1017/s0022046902734763.

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Hauke, Alexandra. "A Woman by Nature? Darren Aronofsky’s mother! as American Ecofeminist Gothic." Humanities 9, no. 2 (2020): 45. http://dx.doi.org/10.3390/h9020045.

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In this essay, I discuss Darren Aronofsky’s 2017 feature film mother! in the context of an intersectional approach to ecofeminism and the American gothic genre. By exploring the histories of ecofeminism, the significances of the ecogothic, and the Puritan origins of American gothic fiction, I read the movie as a reiteration of both a global ecophobic and an American national narrative, whose biblical symbolism is rooted in the patriarchal logic of Christian theology, American history, female suffering, and environmental crisis. mother! emerges as an example of a distinctly American ecofeminist gothic through its focus on and subversion of the essentialist equation of women and nature as feminized others, by dipping into the archives of feminist literary criticism, and by raising ecocritical awareness of the dangers of climate change across socio-cultural and anthropocentric categories. Situating Aronofsky’s film within traditions of American gothic and ecofeminist literatures from colonial times to the present moment, I show how mother! moves beyond a maternalist fantasy rooted in the past and towards a critique of the androcentric ideologies at the core of the 21st-century Anthropocene.

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Syamsir, Ahmad, Muhammad Andi Septiadi, Muhamad Ilham Nurhakiki, Muhammad Ihsan Al-Habsy, and Muhammad Rizal Arifin Hidayah. "Salafi Puritanism in Indonesia." International Journal of Islamic Khazanah 11, no. 2 (2021): 134–49. http://dx.doi.org/10.15575/ijik.v11i2.13199.

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Salafis are known for their puritanical attitudes and thoughts. They strongly desire to purify Islamic teachings by inviting people to avoid shirk, heresy, and superstition. This makes them trapped in these stigmas, thus making them often come into conflict with groups that are opposite to them. Especially when this Salafi understanding came to Indonesia, when they began to spread his puritanical teachings, they were immediately rejected. This study aims to understand the theological instructions adopted by Salafi figures both abroad and domestically. This type of research is qualitative by using secondary data sources and using the Geisteswissenschaften analysis technique developed by Wilhelm Dilthey, which is often used to analyze religious texts of puritan groups using an interpretative approach. In addition, we also conducted observations using non-participatory methods in communities that claim to be Salafi. This study states that Salafis's theology is very rigid and tends only to understand the text according to personal interpretation. This study also finds that people do not really understand the teachings of Salafis as a whole but only take refuge behind the name of Salafis. This research encourages the Ministry of Religion and MUI to be more active in maintaining unity in Islam, although there are some differences of opinion. And also encourage the public to enrich Islamic literature more to be more tolerant in understanding differences.

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Smith, Nigel. "The Boomerang Theology of Andrew Marvell." Renaissance and Reformation 37, no. 4 (2001): 139–55. http://dx.doi.org/10.33137/rr.v37i4.8742.

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La poésie lyrique d’Andrew Marvell a suscité quelques discussions bien connues de la poétique protestante, puritaine et contre-réformatrice. Toutefois la religion joue un autre rôle, presqu’entièrement inexploré, dans sa poésie.On a remarqué jusqu’à quel point ses œuvres en prose des années 1670, dans lesquelles il exprime ses opinions sur la tolérance religieuse, la liberté civile et l’absolutisme, incorporent des vers et des expressions remaniés de sa poésie, parmi d’autres références poétiques. Cet article considère la poésie de Marvell, autant en soi qu’en son remaniement, comme le chantier où a été forgée la largeur d’esprit manifestée dans sa prose.

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Baskerville, Stephen. "The Family in Puritan Political Theology." Journal of Family History 18, no. 2 (1993): 157–77. http://dx.doi.org/10.1177/036319909301800202.

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The article examines the role of the family in Puritan theology, as expressd in popular and political sermons. It does not treat the extensive Puritan household manuals, nor does it argue that Puritan strictures on the family were especially unique or original. However, by examining the often figurative use of the family in Puritan theology, it argues that the Puritan obsession with the subject reflected a deep crisis in contemporary family relations and that the emotions produced by this crisis were then exploited by the preachers to create both Puritanism itself and the radical political ideology of the 1640s.

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Dissertations / Theses on the topic "Theology, Puritan, in literature"

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Smith, Derek Thomas. "Semiotics, Textuality, and the Puritan Collective: "Speaking to Yourselves in Psalms"." Fogler Library, University of Maine, 2001. http://www.library.umaine.edu/theses/pdf/SmithDT2001.pdf.

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Shin, Ho Sub. "The imputation of Christ's active obedience in Puritan theology." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p036-0360.

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LaFountain, Jason David. "The Puritan Art World." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11006.

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In this dissertation, I argue that the iconoclastic and anti-materialistic "art of living to God" is the central theoretical preoccupation of English and American Puritan intellectuals. I call attention to a wealth of previously unacknowledged writing about image, art, architecture, and form in Puritan literature, while highlighting how recent materialist analyses of Puritan culture have effectively obscured evidence of iconoclasm and anti-materialism in this milieu. In the first chapter, I explore the Puritan inheritance of John Calvin's theology of the "living image," which defines human beings as God-made pictures and greater than all images that are man-made. I explain how Puritan image theory is wedded to a theorization of the art of living to God, such that Puritan art and image theory are one and the same. The second chapter delineates various ways in which the imitation of Christ undergirds the conceptualization of "art work" in Puritanism. Here I focus on how Puritan ideas about both art and image intersect with their theorizations of happiness, shining, walking, and printing/pressing. I examine the theology of "edification" in my third chapter, probing how godly Puritans were understood to be "living architecture" and "living plants." In Chapter 4 I consider how Puritan anti-formalism contributes to and complicates Puritan art and image theory. More than anything else, a preoccupation with theorizing image, art, architecture, and form is what makes intellectual Puritanism a coherent tradition across space (England and the Netherlands to New England) and time (ca. 1560-1730). In the fifth and concluding chapter, I address an aspect of Puritan ministerial writings in which pastoral practice is defined not as art work but in terms of image curatorship and conservation. I then suggest that Puritan biographical literatures are archives or histories of artful and edificatory performativity. I argue that texts such as broadside elegies, funeral sermons, the monumental collections of lives by Samuel Clarke and Cotton Mather, and perhaps even gravestones should be understood as histories of Puritan art and architecture.
History of Art and Architecture

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Baskerville, Stephen. "The political theology of puritan preaching in the English Revolution, c.1640-53." Thesis, University of London, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.265824.

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Tumbleson, Beth E. "The bride and bridegroom in the work of Richard Sibbes, English Puritan." Portland, Or. : Theological Research Exchange Network (TREN), 2005.

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Seifferth, Craig S. "John Owen a Puritan critique of the exchanged life / by Craig S. Seifferth." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Horton, Michael S. "Thomas Goodwin and the Puritan doctrine of assurance continuity and discontinuity in the Reformed tradition, 1600-1680 /." Thesis, Online version, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.483977.

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Yoon, Jang-Hun. "The significance of John Owen's theology on mortification for contemporary Christianity." Thesis, University of Wales Trinity Saint David, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683189.

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Qualls, Amy N. Wyss Hilary E. "Misbehaving mothers textuality, motherhood, and legitimacy in early Puritan America /." Auburn, Ala, 2009. http://hdl.handle.net/10415/1815.

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Hall, Robert G. "Church discipline in Puritan New England an expression of covenantal order /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Books on the topic "Theology, Puritan, in literature"

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The Puritan millennium: Literature & theology, 1550-1682. Four Courts Press, 2000.

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Rowse, A. L. Milton the Puritan: Portrait of a mind. University Press of America, 1985.

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Fictions of the feminine: Puritan doctrine and the representation of women. Cornell University Press, 1988.

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Teatro e teologia: Marlowe, Bruno e i puritani. Liguori, 1999.

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Rowe, Karen E. Saint and singer: Edward Taylor's typology and the poetics of mediation. Cambridge University Press, 1986.

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Saint and singer: Edward Taylor's typology and the poetics of meditation. Cambridge University Press, 1986.

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The interpretation of material shapes in Puritanism: A study of rhetoric, prejudice, and violence. Cambridge University Press, 1986.

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The true wayfaring Christian: Studies in Milton's puritanism. P. Lang, 1987.

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Peacock, Virginia A. Problems in the interpretation of Jonathan Edwards' The nature of true virtue. E. Mellen Press, 1990.

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Jonathan Edwards. Twayne Publishers, 1988.

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Book chapters on the topic "Theology, Puritan, in literature"

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Davey, Michaela. "Intertestamental literature." In Mastering Theology. Macmillan Education UK, 2002. http://dx.doi.org/10.1007/978-1-137-10631-5_3.

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O’Donnell, S. Jonathon. "Literature, Theology, Survival." In The Hermeneutics of Hell. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-52198-5_8.

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Joseph, Clara A. B., and Gaye Williams Ortiz. "On Reader Responsibility: An Introduction." In Theology and Literature. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_1.

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Borgman, Erik. "Responsibly Performing Vulnerability: Salman Rushdie’s Fury and Edgar Laurence Doctorow’s City of God." In Theology and Literature. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_10.

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Dimitrova, Diana. "The “Indian” Character of Modern Hindi Drama: Neo-Sanskritic, Pro-Western Naturalistic, or Nativistic Dramas?" In Theology and Literature. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_11.

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Philpot, Elizabeth. "Film and Apocryphal Imitation of the Feminine—Judith of Bethulia." In Theology and Literature. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_12.

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Jasper, Alison. "Revolting Fantasies: Reviewing the Cinematic Image as Fruitful Ground for Creative, Theological Interpretations in the Company of Julia Kristeva." In Theology and Literature. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_13.

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de Schutter, Dirk. "Literature as Resistance: Hannah Arendt on Storytelling." In Theology and Literature. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_14.

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Altes, Liesbeth Korthals. "Some Dilemmas of an Ethics of Literature." In Theology and Literature. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_2.

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Jasper, David. "Only Irresponsible People would go into the Desert for Forty Days: Jim Crace’s Quarantine Or the Diary of another Madman." In Theology and Literature. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_3.

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Conference papers on the topic "Theology, Puritan, in literature"

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Pertiwi, Fibrianni, and Fatma Hetami. "Puritan In Lust: The Infidelity Of The Symbol A In The Scarlet Letter." In Proceedings of the 9th UNNES Virtual International Conference on English Language Teaching, Literature, and Translation, ELTLT 2020, 14-15 November 2020, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.14-11-2020.2310245.

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Zarkasyi, Hamid, Amal Zarkasyi, Tonny Prayogo, and Rahmat Ardi Da’i. "Ibn Rushd’s Strategic Intellectual on Theology Islamic’s Thought." In Proceedings of the Third International Seminar on Recent Language, Literature, and Local Culture Studies, BASA, 20-21 September 2019, Surakarta, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.20-9-2019.2296715.

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.

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