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424 result(s) for "Redemption in literature"
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Fall from grace
This title examines the role and theme of the fall from grace archetype in The Crucible, Crime and Punishment, Frankenstein, Things Fall Apart, and Macbeth. It features four analysis papers that consider the fall from grace theme, each using different critical lenses, writing techniques, or aspects of the theme. Critical thinking questions, sidebars highlighting and explaining each thesis and argument, and other possible approaches for analysis help students understand the mechanics of essay writing. Features include a glossary, references, websites, source notes, and an index. Aligned to Common Core Standards and correlated to state standards. Essential Library is an imprint of Abdo Publishing, a division of ABDO. -- Source other than Library of Congress.
Wandering in Circles
Wandering in Circles: Venichka's Journey of Redemption in \"Moskva-Petushki\" examines the definition of redemption in Venedikt Erofeev's Moskva-Petushki . By placing Erofeev's poema in conversation with other travel narratives from Russia and the West, the book explores the meaning of redemption across societies and cultures, and how Erofeev creates a commentary on the possibility of redemption in a broken political and social system. Through this comparative approach to Moskva-Petushki , this work offers a new reading of the text as a journey of failed social and personal redemption.
Of women borne : a literary ethics of suffering
\"A new approach to the recent turn to ethics in literary studies that emphasizes the gendered and religious syntax of suffering\" -- Provided by publisher.
Dostoevsky
As a writer and prophet Dostoevsky was no academic theologian, yet his writings are deeply theological: his life, beliefs, even his epilepsy, all had a role in generating histheology and eschatology. Dostoevsky’s novels are riven with paradoxes, are deeply dialectical, and represent a criticism of religion, offered in the service of the gospel. In this task he presented a profound understanding and portrait of humanity. Dostoevsky’s novels chart the movement of the human into death: either the movement through paradox and Christlikeness into Christ’s cross (a soteriology often characterized by the apophatic negation and self-denial; what we may term ‘the Mark of Abel’) leading to salvation and resurrection; or, conversely, the movement of those who refuse Christ’s invitation to be redeemed, and continue to fall into a self-willed death and a selfgenerated hell (‘the Mark of Cain’). This eschatology becomes a theological axiom which he unceasingly warned people of in his mature works. Startlingly original, stripped of all religious pretence, Dostoevsky as a prophet forewarned of the politicized humanistic delusions of the twentieth century: a prophet crying out through the wilderness.
The Lion in the Waste Land : fearsome redemption in the work of C.S. Lewis, Dorothy L. Sayers, and T.S. Eliot
\"As bombs fell on London almost nightly from the autumn of 1940 through the summer of 1941, the lives of ordinary people were altered beyond recognition. A reclusive Oxford lecturer found himself speaking, not about Renaissance literature to a roomful of students but about Christian doctrine into a BBC microphone. A writer of popular fiction found herself exploring not the intricacies of the whodunit but the mysteries of suffering and grace. An erudite poet and literary critic found himself patrolling the dark streets and piecing together images of fire and redemption. C. S. Lewis, Dorothy L. Sayers, and T. S. Eliot became something they had not been before the war: bearers of a terrible, yet triumphant, message that people could not expect to be spared from pain and suffering, but they would be redeemed through pain and suffering. The Lion in the Waste Land initially explores the personal dynamic between these three writers and their misgivings about taking on the role of Christian apologist. Brown goes on to examine the congruency in their depictions of the nature of Christ, of conversion, and of angelic beings; and she highlights the similarity in their views of war and suffering, their portrayals of life as a pilgrimage to heaven, and their arguments for the value of walking in the 'old paths' described in Scripture.\" -- From publisher's website.
Quest for Redemption
The Quest for Redemption: Central European Jewish Thought in Joseph Roth's Works by Rares Piloiu fills an important gap in Roth scholarship, placing Roth’s major works of fiction for the first time in the context of a generational interest in religious redemption among the Jewish intellectuals of Central Europe. In it, Piloiu argues that Roth’s challenging, often contradictory and ambivalent literary output is the result of an attempt to recast moral, political, and historical realities of an empirically observable world in a new, religiously transfigured reality through the medium of literature. This diegetic recasting of phenomenological encounters with the real is an expression of Roth’s belief that, since the self and the world are in a continuing state of crisis, issuing from their separation in modernity, a restoration of their unity is necessary to redeem the historical existence of individuals and communities alike. Piloiu notes, however, that Roth’s enterprise in this is not unique to his work, but rather is shared by an entire generation of Central European Jewish intellectuals. This generation, disillusioned by modernity’s excessive secularism, rationalism, and nationalism, sought a radical solution in the revival of mystical religious traditions—above all, in the Judaic idea of messianic redemption. Their use of the Chasidic notion of redemption was highly original in that it stripped the notion of its original theological meaning and applied it to the secular experience of reality. As a result, Roth’s quest for redemption is a quest for a salvation of the individual not outside, but within, history.
Redeeming the redeemer: Representations of an indigenous Christ in James K. Baxter’s ‘The Maori Jesus’, Patricia Grace's Potiki and Moetai Brotherson’s Le Roi absent
In one of his best-known poems, 'The Maori Jesus', James K. Baxter recounts the misadventures of the eponymous Christ figure in and around Wellington city. Although he walks on water and is clearly possessed of supernatural powers such as the ability to make the sun shine or the ground shake, he is also very much a social outsider and a victim of the forces of order. His twelve disciples are equally marginalised, drawn from the fringes of society and / or specifically represented as likely to be in conflict with organised religion: among them is a cleaner of toilets, joined by an unsuccessful call-girl 'who turned it up for nothing', a 'sad old quean', an alcoholic priest ‘going slowly mad’ and a housewife 'who had forgotten the Pill'.
The Absence of Atonement in Atonement
[...]writers have, since Sidney, either not deemed the comparison too saucy or have liked it for its sauciness. [...]they have employed the analogy in ways that suggest an almost universal applicability. [...]even if we concede that there is some hint of hope in Atonement or elsewhere in McEwan's fiction, this analysis may help to account for why that hope is, as Bradley and Tate describe it, so delicate, fragile, skeptical, and carefully hedged, especially in the work of a writer who robustly and stridently proclaims his belief in science and \"in moral values and in love and in the transcendence that we might experience in landscape or art or music or sculpture\" (qtd. in Bradley 16). [...]it may be that, as Frank Kermode suggests in his review, \"The pleasure [Atonement] gives depends as much on our suspending belief as on our suspending disbelief,\" regardless of what we, or McEwan, for that matter, believe in.