Romanticism and Religion from William Cowper to Wallace StevensThe relationship between literature and religion is one of the most groundbreaking and challenging areas of Romantic studies. Covering the entire field of Romanticism from its eighteenth-century origins in the writing of William Cowper and its proleptic stirrings in Paradise Lost to late-twentieth-century manifestations in the work of Wallace Stevens, the essays in this timely volume explore subjects such as Romantic attitudes towards creativity and its relation to suffering and religious apprehension; the allure of the 'veiled' and the figure of the monk in Gothic and Romantic writing; Miltonic light and inspiration in the work of Blake, Wordsworth, Shelley, and Keats; the relationship between Southey's and Coleridge's anti-Catholicism and definitions of religious faith in the Romantic period; the stammering of Romantic attempts to figure the ineffable; the emergence of a feminised Christianity and a gendered sublime; the development of Calvinism and its role in contemporary religious controversies. Its primary focus is the canonical Romantic poets, with a particular emphasis on Byron, whose work is most in need of critical re-evaluation given its engagement with the Christian and Islamic worlds and its critique of totalising religious and secular readings. The collection is an original and much-needed intervention in Romantic studies, bringing together the contextual awareness of recent historicist scholarship with the newly awakened interest in matters of form and an appreciation of the challenges of postmodern theory. |
From inside the book
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... man and, secondly, appears to have done religion a favour. For what has in fact 'died', it appears, is rather an idolatrous concept of God (since a God capable of death ceases to be 'that than which none greater can be thought'). Or, we ...
... man and, secondly, appears to have done religion a favour. For what has in fact 'died', it appears, is rather an idolatrous concept of God (since a God capable of death ceases to be 'that than which none greater can be thought'). Or, we ...
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... man. More paradoxically, they might be described as creatures of difference for they in a certain sense differ from themselves. This is because, whilst angels are 'purely incorporeal'30 and subsist immaterially 'totally apart from ...
... man. More paradoxically, they might be described as creatures of difference for they in a certain sense differ from themselves. This is because, whilst angels are 'purely incorporeal'30 and subsist immaterially 'totally apart from ...
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... man but also in reverse from man to God: 'For him [Peterson], an angel is, in the last analysis, the very idea and instantiation of pure adoration and love, of the state in which one pours oneself out wholly in praise of God.'37 In this ...
... man but also in reverse from man to God: 'For him [Peterson], an angel is, in the last analysis, the very idea and instantiation of pure adoration and love, of the state in which one pours oneself out wholly in praise of God.'37 In this ...
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... the communication without remainder'.41 Such 'immediate mediation' is, according to JeanLuc Marion, 'founded in the trinitarian play', as '[t]he Son made man does not offer a reproduction of a god who is himself otherwise visible [...].
... the communication without remainder'.41 Such 'immediate mediation' is, according to JeanLuc Marion, 'founded in the trinitarian play', as '[t]he Son made man does not offer a reproduction of a god who is himself otherwise visible [...].
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... man as it is, infinite'; 'And what if all of animated nature / Be but organic harps diversely framed, / That tremble into thought, as o'er them sweeps / Plastic and vast, one intellectual breeze, / At once the Soul of each, and God of ...
... man as it is, infinite'; 'And what if all of animated nature / Be but organic harps diversely framed, / That tremble into thought, as o'er them sweeps / Plastic and vast, one intellectual breeze, / At once the Soul of each, and God of ...
Contents
Milton and | |
Self Nature Society | |
Wordsworths Faithful | |
Southey Coleridge and English | |
Byron | |
Chalmers and the Scottish Religious Heritage | |
Byrons Confessional Pilgrimage | |
Scepticism and the Voice of Poetry | |
Ghostly Closure and Comic | |
Hopkins Keats and the Gratuity of Grace | |
Percy Bysshe | |
Sacred Art and Profane Poets | |
Stevenss Esthétique du Mal Evil | |
Bibliography | |
Index | |
The Diction of Don Juan | |
Other editions - View all
Romanticism and Religion from William Cowper to Wallace Stevens Gavin Hopps,Jane Stabler Limited preview - 2006 |
Romanticism and Religion from William Cowper to Wallace Stevens Dr Gavin Hopps,Dr Jane Stabler Limited preview - 2013 |
Common terms and phrases
aesthetic angels argues atheism beauty Bernard Beatty Blake Byron Cain Cain’s Cambridge Canto Catholic Catholicism Chalmers Childe Harold Christ Christian Church claim Clarendon Press Coleridge Coleridge’s confession confessional Cowper criticism Derrida describes diction divine Don Juan Edinburgh English Essays evil faith fragments God’s grace heaven Hopkins Hopkins’s human Ibid imagination John Keats Keats’s language of seeming Letters light Lord Lord Byron Lucifer man’s Mary Shelley McGann metaphor Milton mind modern monk moral nature Oxford University Press Paradise Lost paradoxical Percy Bysshe Shelley Percy Shelley philosophy poem poem’s poet poet’s poetic political postmodern Prometheus Raphael reader reading Reiman relationship religion religious Romantic poetry Romanticism Routledge Samuel Taylor Coleridge scepticism secular sense Shelley Shelley’s Southey Southey’s spirit stanza Stevens Stevens’s sublime suffering suggests T.S. Eliot theological things Thomas Thomas Chalmers Tracy tradition trans transcendent vision visionary vols London Wallace Stevens William William Wordsworth words Wordsworth writing