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Artículos de revistas sobre el tema "Christian literature, English – History and"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 28 de julio de 2025

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1

Prior, Karen Swallow. "The Place of Imaginative Literature in the Christian Life." Theofilos 12, no. 2-3 (2021): 382–89. http://dx.doi.org/10.48032/theo/12/2/15.

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We have more leisure time today than in any period in history. We also have more options for spending that leisure time. For most people (unless you are an English professor, like me), reading fiction is easily seen as purely a leisure activity. And for many, watching sports, streaming movies, or scrolling Twitter seem like more relaxing, less demanding ways to fill non-working hours. Adding the reading of fiction to already overscheduled and overthinking lives can seem frivolous in a world of hurry, need, and stress. Even the Christian who is an avid reader can be tempted to view time spent o

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2

Lasker, Daniel J. "Karaism and Christian Hebraism: A New Document*." Renaissance Quarterly 59, no. 4 (2006): 1089–116. http://dx.doi.org/10.1353/ren.2008.0518.

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In September 1641 Joannes Stephanus Rittangel sent a Hebrew letter to John Selden, the prominent English jurist and Christian Hebraist, soliciting Selden’s assistance in publishing Karaite manuscripts. The letter’s publication here contributes both to our knowledge of the activities of Rittangel — expert in Karaism and Professor Extraordinary of Semitic languages at the University of Koenigsberg — and to the picture we have of Christian Hebraism in England. From this letter and from references to Rittangel in contemporary literature, we can reconstruct some of his activities from the time he w

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3

Sanders, E. P. "A Tribute to Geza Vermes: Essays on Jewish and Christian Literature and History." Journal of Jewish Studies 43, no. 1 (1992): 137–40. http://dx.doi.org/10.18647/1634/jjs-1992.

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4

Wong, Diana, and Ik Tien Ngu. "A “Double Alienation”." Asian Journal of Social Science 42, no. 3-4 (2014): 262–90. http://dx.doi.org/10.1163/15685314-04203004.

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Scholarship on Christianity in Malaysia has been dominated by denominational church history, as well as the study of urban, middle-class and English-speaking church congregations in the post-Independence period. In focusing on the vernacular Chinese Protestant church in Malaysia, and one of its most prominent para-church organisations, called The Bridge, this paper draws attention to the variegated histories of Christian conversion and dissemination in Malaysia, and the various modes and meanings of Christian identity as incorporated into different local communities and cultures. The history o

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5

YOUNG, B. W. "JOHN JORTIN, ECCLESIASTICAL HISTORY, AND THE CHRISTIAN REPUBLIC OF LETTERS." Historical Journal 55, no. 4 (2012): 961–81. http://dx.doi.org/10.1017/s0018246x12000210.

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ABSTRACTThe writing of ecclesiastical history is rarely disinterested, and this was especially so in eighteenth-century England. Its leading practitioner, John Jortin, wrote with a clear, determined, and dynamic purpose: to offer an effective critique of orthodoxy and its ally, persecution, and to secure civil and religious liberty in a way commensurate with maintaining an established church and liberal learning. His life and writings meditated on early eighteenth-century tendencies in thought and scholarship in a spirit that allowed often radical developments to take place. Unambiguously hete

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6

Louis, Cameron. "Authority in Middle English Proverb Literature." Florilegium 15, no. 1 (1998): 85–123. http://dx.doi.org/10.3138/flor.15.005.

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Proverbs are one method by which an ideology can be taught. They are pithy, memorable phrases and sentences that encapsulate guidance for behaviour in ethical situations or a particular view of the way the world functions or ought to function. If an individual saying becomes proverbial, it becomes part of the "common sense" and ideology of the culture in which it is used, a means by which people can be made to behave and perceive according to verbal reflexes, without recourse to thought (Cram 90-92). But if any piece of language is to affect the way people think and behave, it has to have auth

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7

Hawk, Brandon W. "History of the Study of Apocrypha in Early Medieval England." Bulletin for the Study of Religion 48, no. 3-4 (2020): 13–26. http://dx.doi.org/10.1558/bsor.37171.

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Literature written in England between about 500 and 1100 CE attests to a wide range of traditions, although it is clear that Christian sources were the most influential. Biblical apocrypha feature prominently across this corpus of literature, as early English authors clearly relied on a range of extra-biblical texts and traditions related to works under the umbrella of what have been called “Old Testament Pseudepigrapha” and “New Testament/Christian Apocrypha." While scholars of pseudepigrapha and apocrypha have long trained their eyes upon literature from the first few centuries of early Juda

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8

Gooder, Paula. "Matthew's Christian—Jewish Community." Journal of Jewish Studies 47, no. 1 (1996): 156–57. http://dx.doi.org/10.18647/1866/jjs-1996.

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9

de Lange, Nicholas. "The Reception of Septuagint Words in Jewish-Hellenistic and Christian Literature." Journal of Jewish Studies 65, no. 2 (2014): 410–11. http://dx.doi.org/10.18647/3192/jjs-2014.

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10

White, Richard. "Tours of Hell. An Apocalyptic Form in Jewish and Christian Literature." Journal of Jewish Studies 37, no. 1 (1986): 120–23. http://dx.doi.org/10.18647/1269/jjs-1986.

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11

Cooper, Helen. "C.S. Lewis as Medievalist." Linguaculture 2014, no. 2 (2014): 45–56. http://dx.doi.org/10.1515/lincu-2015-0022.

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Abstract C.S. Lewis’s life as an academic was concerned with the teaching of medieval and Renaissance literature, though both his lectures and his publications also incorporated his extensive knowledge of Greek and Latin classics. He argued that the cultural and intellectual history of Europe was divided into three main periods, the pre-Christian, the Christian and the post-Christian, which he treated as a matter of historical understanding and with no aim at proselytization: a position that none the less aroused some opposition following his inaugural lecture as professor at Cambridge. Ever s

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12

Andersen, Peter, Frédérique Harry, Simon Lebouteiller, Caroline Olsson, Christian Bank Pedersen, and Jules Piet. "Under the Signo of Saxo - History, Identity and Nation in the History of the Danes." Source(s) – Arts, Civilisation et Histoire de l’Europe, HS1 (December 27, 2024): 17–26. https://doi.org/10.57086/sources.922.

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This introduction summarises the aims of the colloquium held in Caen on June 23 and 24, 2023, and briefly presents the proceedings, which contain eleven contributions based on papers – six in French and five in English –, as well as the first critical edition of the Reges Daniæ, a collection of distiches composed in 1602 by Jon Jacobsen alias Venusinus. These distiches, closely following the History of the Danes, and written at the request of King Christian IV, were intended to decorate 100 new guns. The papers of the colloquium thus cover many aspects of Saxo Grammaticus’ monumental work, com

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13

Weinhouse, Linda. "Faith and Fantasy: the Texts of the Jews." Medieval Encounters 5, no. 3 (1999): 391–408. http://dx.doi.org/10.1163/157006799x00169.

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AbstractIn the mystery plays, in the Miracles of the Virgin, and in the work of Chaucer, Marlowe, and Shakespeare, Jews are seen in light of Christian teachings which depicted them as corporeal, often depraved, beings unwilling to accept the spiritual truths embodied in Christ. This paper analyzes the lamentations/kinot written by Hebrew liturgical poets to mourn the Jewish victims of the crusaders who, on their way to fight the Muslim infidels, decided to rid themselves of the Jewish infidels in their midst. When the images that the Jews used to describe themselves and their enemies in these

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14

Lavezzo, Kathy. "The Minster and the Privy: Rereading The Prioress's Tale." PMLA/Publications of the Modern Language Association of America 126, no. 2 (2011): 363–82. http://dx.doi.org/10.1632/pmla.2011.126.2.363.

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Introduced at the start of The Prioress's Tale but then dropped as an overt topic, usury nevertheless informs that anti-Semitic text. This essay situates Chaucer's narrative in the complex and contradictory history of medieval lending as a theory and a practice. I stress the architectural ironies of usury in the tale and in medieval English history. The tale demonizes Jewish usurers by associating them with the most abject of built environments, the latrine, and celebrates Christians through their links to the exalted space of the church. But, in a move that reflects the flow of capital throug

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15

Schuller, Eileen M. "Jewish and Christian Liturgy and Worship: New Insights into its History and Interaction." Journal of Jewish Studies 61, no. 2 (2010): 359–60. http://dx.doi.org/10.18647/2994/jjs-2010.

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16

Stone, Linda. "The Cambridge History of Judaism, Volume 6: The Middle Ages: The Christian World." Journal of Jewish Studies 71, no. 2 (2020): 451–54. http://dx.doi.org/10.18647/3474/jjs-2020.

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17

Britton (book author), Dennis Austin, and Brandon Alakas (review author). "Becoming Christian: Race, Reformation, and Early Modern English Romance." Renaissance and Reformation 39, no. 3 (2017): 167–69. http://dx.doi.org/10.33137/rr.v39i3.27727.

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18

Carlebach, Elisheva. "Dean Phillip Bell. Sacred Communities: Jewish and Christian Identities in Fifteenth-Century Germany. Studies in Central European Histories. Leiden: Brill, 2001. xii, 301 pp." AJS Review 29, no. 1 (2005): 173–75. http://dx.doi.org/10.1017/s0364009405280091.

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German Jewish communities underwent momentous changes in status, composition, and character during the fifteenth century, yet apart from its intellectual legacy, this period has merited scant attention from historians. Even contemporaries viewed the post-plague German communities as a diminished and spent shadow of their vital medieval Ashkenazic predecessors, and historiography has maintained this perception. Scholars characterized the period as one of intellectual decline, population shrinkage and expulsion from the remaining cities that had not destroyed or expelled their Jewish communities

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19

Yu, Tianbo, and Kuangzi Li. "A Corpus-based Study of William Blake’s The Tyger-Translation Style." International Journal of Education and Humanities 3, no. 2 (2022): 114–15. http://dx.doi.org/10.54097/ijeh.v3i2.886.

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The Tyger by William Blake symbolized a devout Christian belief and admiration towards the God among western people at that time. It is of great importance in the English literature history. Thus whether the Chinese translation versions are in concordance with the original meaning or not is worth study. Based on the corpus, this paper will compare and analyse the three Chinese translation versions in terms of lexicon selection and sentence features, so as to explore the differences in styles.

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20

Kochan, Lionel. "The Jews in Christian Europe 1400-1700." Journal of Jewish Studies 40, no. 2 (1989): 258–59. http://dx.doi.org/10.18647/1490/jjs-1989.

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21

Williamson, H. G. M. "Restoration: Old Testament, Jewish, and Christian Perspectives." Journal of Jewish Studies 55, no. 2 (2004): 361–63. http://dx.doi.org/10.18647/2560/jjs-2004.

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22

Russell, Jesse. "The Rudeness and Reverence of Geoffrey Hill’s Mariology." Literature and Theology 34, no. 2 (2019): 150–65. http://dx.doi.org/10.1093/litthe/frz039.

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Abstract Due to his seemingly reactionary politics and theology, the recently deceased English lyricist Geoffrey Hill has courted controversy throughout his life. However, while Hill’s work is replete with qualified nostalgia for premodern British history, and he does treat a number of Christian themes in his work, the great British poet defies easy categorisation. Moreover, drawing from the theology of Simone Weil, Rowan Williams, and others, Hill’s work is saturated with a profound awareness of the fallen state of human nature. One of the most profound tropes Hill uses as a representative of

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23

Olszowy-Schlanger, Judith. "A School of Christian Hebraists in Thirteenth-Century England: A Unique Hebrew-Latin-French and English Dictionary and its Sources." European Journal of Jewish Studies 1, no. 2 (2007): 249–77. http://dx.doi.org/10.1163/187247107783876257.

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AbstractThis paper is a preliminary presentation of a unique Hebrew-Latin-Old French dictionary written by Christian scholars in 13th century England, to appear shortly in print. The authors of this exceptional work did not follow the patristic tradition of Christian Hebraism and did not focus on anti-Jewish polemics, but rather turned to Jewish Rabbinic and Medieval sources, such as commentaries of Rachi, the lexicon of Solomon ibn Parhon or Alpha Beta de-Ben Sira for their understanding of the Hebrew text of the Bible. Following the grammatical approach of the classical Spanish school of Heb

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24

Hastie, David. "The Retreat from Critical Literacy in the New Australian English Curriculum." Journal of Christian Education os-53, no. 1 (2010): 17–33. http://dx.doi.org/10.1177/2056997110os-5300103.

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This paper offers a response to the new Australian English Curriculum, by focusing on the idea of literature in transition from the current syllabi into the new, particularly regarding the concerns of faith-based schooling. The recent history of English curriculum models is surveyed, along with a theoretical description of curriculum perspectives and their ontologies. The reassertion of canonical thinking in the new Australian English Curriculum is ontrasted with the ‘emancipatory critical literacy ‘foci of existing Australian curricula. Complaints about the emancipatory approaches in existing

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25

van Henten, Jan Willem. "Studies in Jewish and Christian History: A New Edition in English Including The God of the Maccabees." Journal for the Study of Judaism 40, no. 3 (2009): 368. http://dx.doi.org/10.1163/157006309x443549.

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26

Serdechnaia, Vera. "William Blake and F. M. Dostoevsky: a History of Comparison." Dostoevsky and world culture. Philological journal, no. 3 (2020): 158–68. http://dx.doi.org/10.22455/2619-0311-2020-3-158-168.

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The article is devoted to the history of comparing the works of William Blake and Fyodor Dostoevsky. The author starts with the lectures of Andre Gide in the 1920s, in which he used quotes from Blake’s Marriage of Heaven and Hell to clarify Dostoevsky. Gide believed that both authors were united by the devil theme and the fascination with evil and started the tradition of comparing Blake with Dostoevsky and Nietzsche, reflected in the works of Jean Wahl and Georges Bataille. American scholar Melvin Rader united Blake and Dostoevsky in rethinking the structure of the Christian Trinity and the i

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27

Syrén, Roger. "Targum Isaiah 52:13-53:12 and Christian Interpretation." Journal of Jewish Studies 40, no. 2 (1989): 201–12. http://dx.doi.org/10.18647/1473/jjs-1989.

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28

Emanuel, Simcha. "Chronology and eschatology: a Jewish–Christian debate, France 1100." Journal of Jewish Studies 64, no. 2 (2013): 264–82. http://dx.doi.org/10.18647/3140/jjs-2013.

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29

Fischer, Lars. "Is there a Judeo-Christian Tradition? A European Perspective." Journal of Jewish Studies 68, no. 2 (2017): 413–17. http://dx.doi.org/10.18647/3337/jjs-2017.

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30

Szmeskó, Gábor. "The History of the Poetic Mind of János Pilinszky." Hungarian Cultural Studies 13 (July 30, 2020): 98–110. http://dx.doi.org/10.5195/ahea.2020.390.

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One of the most important poets of postwar Hungarian literature, János Pilinszky’s (1921-1981) poetry represents the problems of connecting with the Other, the imprints of Second World War trauma and the struggle with God’s distance and silence. Although, unlike the case of most of his contemporaries in Eastern bloc Hungary, his poetry has been translated into several languages, he is hardly known in English-speaking countries. The metaphysically accented lyrical worldview and creator-centered aesthetics—which shows parallels with the Christian poetry of Michael Edwards—of this Hungarian poet

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31

Fromherz, Allen. "A Vertical Sea: North Africa and the Medieval Mediterranean." Review of Middle East Studies 46, no. 1 (2012): 64–71. http://dx.doi.org/10.1017/s2151348100003001.

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An extraordinary letter was discovered in a neglected pile of medieval diplomatic correspondence in the Vatican Libraries: a letter from Al-Murtada the Almohad, Muslim Caliph in Marrakech to Pope Innocent IV (1243–1254). The letter, written in finest official calligraphy, proposes an alliance between the Caliph and the Vicar of Christ, the leader of an institution that had called for organized crusades against the Islamic world. While the history of Pope Innocent IV’s contacts with the Muslim rulers of Marrakech remains obscure, the sources indicate that Pope Innocent IV sent envoys south to M

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32

Scheinberg, Cynthia. "INTRODUCTION: RE-MAPPING ANGLO-JEWISH LITERARY HISTORY." Victorian Literature and Culture 27, no. 1 (1999): 115–24. http://dx.doi.org/10.1017/s1060150399271069.

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[I]t is not enough to make the Jew respected, but to have JUDAISM rightly reverenced; and to do this, there must be a JEWISH LITERATURE, or the Jewish people will not advance one step. — Grace Aguilar, The Jewish Faith (1846)THE ESSAYS COLLECTED in this issue of Victorian Literature and Culture seek to introduce Victorianists to some of the many Anglo-Jewish writers of nineteenth-century England. What differentiates this moment in Anglo-Jewish scholarship from most previous considerations is that we do not purport to fill a falsely constructed “void” of Anglo-Jewish literary silence; on the co

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33

Burridge, Claire. "Healing Body and Soul in Early Medieval Europe: Medical Remedies with Christian Elements." Studies in Church History 58 (June 2022): 46–67. http://dx.doi.org/10.1017/stc.2022.3.

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The early medieval period has been traditionally cast as the nadir of medicine in the West. Such an image stemmed in part from the negative perceptions of ‘superstitious’ charms and incantations, in which medicine was seen to be detrimentally affected by Christian and pagan influences alike. This outdated view has been revised substantially, and the intersections between medicine and religion are now understood to reflect a complex, multivalent approach to healing. However, this re-evaluation of early medieval medicine, and especially of recipe literature, has concentrated primarily on Old Eng

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34

Minov, Sergey. "Hagiographical Narrative and Apocryphal Imagination in the Syriac Story of Pawla the Priest." Scrinium 19, no. 1 (2023): 290–313. http://dx.doi.org/10.1163/18177565-bja10084.

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Abstract Taking the newly discovered Syriac composition, entitled Story of Pawla the priest, as an example, the article explores some literary aspects of Christian hagiographical writing in the late antique Syria-Palestine in its relation to the New Testament apocryphal literature. It focuses on the author’s representation of the bathhouse as a heterotopic and liminal space, and his construction of the imaginary community of Herodians, and discusses the shifting and porous divide between apocryphal and hagiographical avenues of cultural memory during Late Antiquity. In Appendix, an English tra

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35

Lasker, Daniel J. "The Jewish—Christian Controversy from the Earliest Times to 1789." Journal of Jewish Studies 48, no. 1 (1997): 163–65. http://dx.doi.org/10.18647/1962/jjs-1997.

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36

Zetterholm, Karin Hedner. "Isaac and Jesus: a Rabbinic reappropriation of a ‘Christian’ motif?" Journal of Jewish Studies 67, no. 1 (2016): 102–20. http://dx.doi.org/10.18647/3261/jjs-2016.

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37

Abulafia, Anna Sapir. "Intricate Interfaith Networks in the Middle Ages: Quotidian Jewish–Christian Contacts." Journal of Jewish Studies 69, no. 1 (2018): 198–200. http://dx.doi.org/10.18647/3363/jjs-2018.

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38

Moqbel, Tareq. "The exegetical function of the Qur̓ān in the Christian-Arabic Pentateuch." Journal of Jewish Studies 74, no. 1 (2023): 51–73. http://dx.doi.org/10.18647/3565/jjs-2023.

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39

Girón-Negrón, Luis M. "“Your Dove-Eyes Among Your Hairlocks:” Language and Authority in Fray Luis De León's Respuesta Que Desde Su Prisón da a sus Émulos*." Renaissance Quarterly 54, no. 4-Part1 (2001): 1197–250. http://dx.doi.org/10.2307/1261971.

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This essay examines a 16th-century classic of Spanish humanist apologetics: the extant portion of fray Luis de Ledn 's defense of his Spanish translation of the Song of Songs against the Inquisition. The analysis highlights a Christian hebraist's contribution to contemporary debates on the applicability of humanist philology to biblical scholarship. An English translation of fray Luis’ famous respuesta accompanies the article.

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40

Megna, Paul. "Better Living through Dread: Medieval Ascetics, Modern Philosophers, and the Long History of Existential Anxiety." Publications of the Modern Language Association of America 130, no. 5 (2015): 1285–301. http://dx.doi.org/10.1632/pmla.2015.130.5.1285.

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Intellectual historians often credit S⊘ren Kierkegaard as existential anxiety's prime mover. Arguing against this popular sentiment, this essay reads Kierkegaard not as the ex nihilo inventor of existential anxiety but as a modern practitioner of a deep-historical, dread-based asceticism. Examining a wide range of Middle English devotional literature alongside some canonical works of modern existentialism, it argues that Kierkegaard and the existentialists who followed him participated in a Judeo-Christian tradition of dread-based asceticism, the popularity of which had dwindled since the Midd

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41

Resnick, Irven M. "‘Slay them Not’: Twelfth-Century Christian–Jewish Relations and the Glossed Psalms." Journal of Jewish Studies 72, no. 2 (2021): 432–35. http://dx.doi.org/10.18647/3513/jjs-2021.

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42

de Lange, Nicholas. "Eusebius of Caesarea's Commentary on Isaiah: Christian Exegesisin the Age of Constantine." Journal of Jewish Studies 51, no. 1 (2000): 164–65. http://dx.doi.org/10.18647/2262/jjs-2000.

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Newsom, Carol A. "The Heavenly Book Motif in Judeo-Christian Apocalypses, 200 BCE-200 CE." Journal of Jewish Studies 63, no. 2 (2012): 361–63. http://dx.doi.org/10.18647/3100/jjs-2012.

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44

Lehmhaus, Lennart. "Sexuality in the Babylonian Talmud: Christian and Sasanian Contexts in Late Antiquity." Journal of Jewish Studies 69, no. 2 (2018): 422–26. http://dx.doi.org/10.18647/3387/jjs-2018.

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45

Gore, Jeffrey. "Schooling Milton: Materialism and Social Ontology in Milton’s Educational Prose." Milton Studies 66, no. 1 (2024): 42–76. http://dx.doi.org/10.5325/miltonstudies.66.1.0042.

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ABSTRACT Scholars have explained Milton’s curriculum within the history of ideas but have given much less attention to the relationship between Milton’s experience as an educator and the development of his imagination, theology, and political commitments. This article argues that Milton’s monistic understanding of body and spirit, which played a prominent role two decades later in Paradise Lost and Christian Doctrine, emerged when he was a London schoolmaster in the 1640s. Drawing from writings on the social ontology of habit, the article demonstrates that the materialist orientation of these

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46

Nagabhushana, B. "Education System Under British Rule in Andhra." RESEARCH REVIEW International Journal of Multidisciplinary 10, no. 6 (2025): 272–76. https://doi.org/10.31305/rrijm.2025.v10.n6.029.

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When the English East India Company took control of Indian territories, it initially preserved the traditional religious education systems of Hindus and Muslims. Pathshalas taught Sanskrit to Hindus, and mosques served as educational hubs for Muslims. By 1823, the Andhra region came under British rule, continuing with traditional education before reforms were introduced. Colonel Colin Mackenzie and C.P. Brown made notable contributions to Andhra’s history and Telugu literature, respectively. Under Governor Sir Thomas Munro (1822–27), Hindu and Muslim schools were established in each district.

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47

Tsys, Aleksei Vladimirovich. "Historiography of the Genesis of the Pentecostal Movement: Early and Recent Research Directions in English-language Literature." Философия и культура, no. 4 (April 2024): 86–95. http://dx.doi.org/10.7256/2454-0757.2024.4.69972.

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The purpose of this article is to identify early and recent Pentecostal studies in the West and to highlight the main difference between them. Today there are more than 250 million Pentecostals in the world, and together with the charismatic movement there are more than 500 million. Having begun to spread in the 20th century, the movement claims to be the fastest growing religious phenomenon in human history. In attempts to interpret the phenomenon of the movement's growth, there have been several gradually emerging approaches: explaining the origin of the movement as supernaturally "coming fr

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48

Goodblatt (book author), Chanita, and Nilab Ferozan (review author). "Jewish and Christian Voices in English Reformation Biblical Drama: Enacting Family and Monarch." Renaissance and Reformation 41, no. 4 (2019): 237–39. http://dx.doi.org/10.33137/rr.v41i4.32478.

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49

Schumann, Daniel. "Seeking Out the Land: Land of Israel Traditions in Ancient Jewish, Christian and Samaritan Literature (200 BCE–400 CE)." Journal of Jewish Studies 71, no. 2 (2020): 443–46. http://dx.doi.org/10.18647/3472/jjs-2020.

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Lieu, Judith. "Jewish Law in Gentile Churches: Halakah and the Beginning of Christian Public Ethics." Journal of Jewish Studies 54, no. 1 (2003): 165–67. http://dx.doi.org/10.18647/2477/jjs-2003.

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