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What does it feel like to experience the sacred today? Examining in detail many of this century's most significant writers, including Margaret Atwood, Salman Rushdie, Elizabeth Strout, Marilynne Robinson, Mohsin Hamid, Michael Chabon, Howard Jacobson and Don DeLillo, Divinity, Hospitality and the Posthuman in 21st-Century Literature: The Material Sacred argues that contemporary social and cultural forms, most especially those of 21st century literature, are marked by what Emily McAvan calls a material sacred. Placing Christian, Jewish and Muslim writers in conversation with the new materialisms, this book shows how secular and sacred mix unpredictably in contemporary writing. In this important contribution to the understanding of religion, materialism and literature, McAvan maps new territory, arguing that the material sacred shows us that the human and non-human, the divine and the profane, have been interwoven from the start.

What would it mean for American and African American literary studies if readers took the spirituality and travel of Black women seriously? With Spirit Deep: Recovering the Sacred in Black Women's Travel, Tisha Brooks addresses this question by focusing on three nineteenth-century Black women writers who merged the spiritual and travel narrative genres: Zilpha Elaw, Amanda Smith, and Nancy Prince. Brooks hereby challenges the divides between religious and literary studies, and between coerced and'free'passages within travel writing studies to reveal meaningful new connections in Black women's writings. Bringing together both sacred and secular texts, Spirit Deep uncovers an enduring spiritual legacy of movement and power that Black women have claimed for themselves in opposition to the single story of the Black (female) body as captive, monstrous, and strange. Spirit Deep thus addresses the marginalization of Black women from larger conversations about travel writing, demonstrating the continuing impact of their spirituality and movements in our present world.

Arthur Machen (1863- 1947), écrivain gallois de langue anglaise, catalogueur à Londres, journaliste aux États-Unis, acteur et fervent anglican. Mais aussi : artiste marginal et martyr, auteur de textes occultistes aux résonances paraphiliques et où le rite, religieux, social et esthétique, est détourné. Partagée entre sacré et sacrilège, canons et apocryphes, son oeuvre polymorphe se veut avant tout poétique et tient de parangon à la réforme du langage littéraire qu'elle prône. Pour autant qu'il y intègre sa signature celte et régionaliste, Arthur Machen inscrit ses innovations artistiques dans une perspective internationale. Ce mélange d'influences est au coeur de cette étude, qui aborde également les contemporains et héritiers de Machen : O. Wilde, A. C. Swinburne ; H. P. Lovecraft, Stephen King, E. Poe, T. S. Eliot ; Huysmans, D'Annunzio, etc. Protéenne et singulière, sa longue carrière de « saint-pécheur » retrace les divers courants esthétiques et idéologiques des XIXe et XXe siècles, depuis l'après-romantisme jusqu'au surréalisme et au modernisme.

Crossing the boundaries between literature, philosophy and theology, Shakespeare and the Grace of Words pioneers a reading strategy that approaches language as grounded in praise; that is, as affirmation and articulation of the goodness of Being. Offering a metaphysically astute theology of language grounded in the thought of Renaissance theologian Nicholas of Cusa, as well as readings of Shakespeare that instantiate and complement its approach, this book shows that language in which the divine gift of Being is received, apprehended and expressed, even amidst darkness and despair, is language that can renew our relationship with one another and with the things and beings of the world. Shakespeare and the Grace of Words aims to engage the reader in detailed, performative close readings while exploring the metaphysical and theological contours of Shakespeare's art—as a venture into a poetic illumination of the deep grammar of the real.

Interroger les modalités de la présence du sacré dans les écritures contemporaines, filles de l'époque de la « mort de Dieu » (Nietzsche) et d'un siècle d « déchristianisation ». (Delumea), implique une réflexion enracinée dans des expériences qui remettent tout en question, y compris les fondements de la religion chrétienne. Dans le cadre de la figuration de ces vécus bouleversants, comment expliquer donc l'émergence insistante de l'image du Christ, figure qui hante l'imaginaire des écrivains du siècle dernier et incarne la suprême manifestation chrétienne du sacré? Ces questionnements guident une lecture croisée qui, à partir de la pensée de Bataille, propose un parcours à travers les ouvres d'Artaud, de Beckett et de Pasolini visant à explorer la nature ambivalente de ces expériences souveraines et à examiner le travail de dé-figuration de l'image du Christ qu'elles comportent.

Demonstrating the pervasive presence of God in modern Hebrew literature, this book explores the qualities that twentieth-century Hebrew writers attributed to the divine, and examines their functions against the simplistic dichotomy between religious and secular literature.The volume follows both chronological and thematic paths, offering a panoramic and multilayered analysis of the various strategies in which modern Hebrew writers, from the turn of the nineteenth century through the twenty-first century pursued in their attempt to represent the divine in the face of metaphysical, theological, and representational challenges. Modern Hebrew literature emerged during the nineteenth century as part of the Haskalah (Jewish Enlightenment) movement, which attempted to break from the traditional modes of Jewish intellectual and social life. The Hebrew literature that arose in this period embraced the rebellious nature of the Haskalah and is commonly characterized as secular in nature, defying Orthodoxy and rejecting God. Nevertheless, this volume shows that modern Hebrew literature relied on traditional narratological and poetic norms in its attempt to represent God. Despite its self-declared secularity, it engaged deeply with traditional problems such as the nature of God, divine presence, and theodicy.Examining these radical changes, this volume is a key text for scholars and students of modern Hebrew literature, Jewish studies and the intersection of religion and literature.

L'oeuvre de Michel Tournier frappe par son originalité. Ses ouvrages se réfèrent constamment aux formes classiques et y trouvent de nouveaux sens au service du temps moderne. C'est un heureux mariage entre la littérature et la philosophie. Jiashu Du s'intéresse ici à l'exploration des idées métaphysiques et philosophiques dans ses ouvrages. Un tel désir permet de trouver des conceptions de l'au-delà, de transcendance et d'absolu dans l'illustration de la métaphysique tourniérienne.

This volume addresses dealings with the wondrous, magical, holy, sacred, sainted, numinous, uncanny, auratic, and sacral in the plays of Shakespeare and contemporaries, produced in an era often associated with the irresistible rise of a thinned-out secular rationalism. By starting from the literary text and looking outwards to social, cultural, and historical aspects, it comes to grips with the instabilities of ‘enchanted'and ‘disenchanted'practices of thinking and knowledge-making in the early modern period. If what marvelously stands apart from conceptions of the world's ordinary functioning might be said to be ‘enchanted', is the enchantedness weakened, empowered, or modally altered by its translation to theatre? We have a received historical narrative of disenchantment as a large-scale early modern cultural process, inexorable in character, consisting of the substitution of a rationally understood and controllable world for one containing substantial areas of mystery. Early modern cultural change, however, involves transpositions, recreations, or fresh inventions of the enchanted, and not only its replacement in diminished or denatured form. This collection is centrally concerned with what happens in theatre, as a medium which can give power to experiences of wonder as well as circumscribe and curtail them, addressing plays written for the popular stage that contribute to and reflect significant contemporary reorientations of vision, awareness, and cognitive practice. The volume uses the idea of dis-enchantment/re-enchantment as a central hub to bring multiple perspectives to bear on early modern conceptualizations and theatricalizations of wonder, the sacred, and the supernatural from different vantage points, marking a significant contribution to studies of magic, witchcraft, enchantment, and natural philosophy in Shakespeare and early modern drama.

Sarah Elliott Novacich explores how medieval thinkers pondered the ethics and pleasures of the archive. She traces three episodes of sacred history - the loss of Eden, the loading of Noah's ark, and the Harrowing of Hell - across works of poetry, performance records, and iconography in order to demonstrate how medieval artists turned to sacred history to think through aspects of cultural transmission. Performances of the loss of Eden blur the relationship between original and record; stories of Noah's ark foreground the difficulty of compiling inventories; and engagements with the Harrowing of Hell suggest the impossibility of separating the past from the present. Reading Middle English plays alongside chronicles, poetry, and works of visual art, Shaping the Archive in Late Medieval England considers how poetic form, staging logistics, and the status of performance all contribute to our understanding of the ways in which medieval thinkers imagined the archive.

This book is an introductory examination of the Hermetic tradition in the Renaissance and how James Joyce made use of certain of its salient features in his four works of fiction: Dubliners, A Portrait of the Artist as a Young Man, Ulysses, and Finnegans Wake. This book makes a useful contribution to literary studies of Joyce's work as well as introductory cultural studies of the Hermetic tradition, its philosophy and important figures, like Marsilio Ficino and Giordano Bruno.

Les études réunies dans ce volume examinent les possibilités et les modalités de transmission du sacré, dès lors qu'il n'est plus considéré comme objet exclusif du discours religieux et qu'il apparaît lié à la création littéraire. Il s'agit de voir comment les écrivains en renouvellent le sens selon les périodes et les traditions. L'approche envisagée n'est pas seulement littéraire, mais aussi philosophique, sociologique et théologique.

As distinct from the many recent collections and studies of medieval literature and culture that have focused on gender and sexuality as their major themes, this collection considers and serves to re-think and re-situate religion and sexuality together. Including'traditional'works such as Chaucer and the Pearl-poet, as well as less well known and studied texts - such as alchemical texts and the Wohunge group - the contributors here focus on the meeting point of these two often-examined concepts. They seek an understanding of where sex and religion distinguish themselves from one another, and where they do not. This volume locates the Divine and the Erotic within the continuum of experience and devotion that characterize the paradox of the medieval world. Not merely original in their approaches, these authors seek a new vision of how these two inter-connected themes - sexuality and the Divine - meet, connect, distinguish themselves, and merge within medieval life, language, and literature.

Das Buch fokussiert die tiefe und dennoch problematische und gegensätzliche Beziehung der Ikonen-Lehre zur Kultur des frühen 20. Jahrhunderts. Das Auftreten von modernen Ikonen wird zum bedeutenden Ausdruck der Renaissance der Mystik in der Kunst, der Wissenschaft und Philosophie der Zeit, die sich oft als Debatte über die Sichtbarwerdung des Unsichtbaren artikuliert. Vor diesem Hintergrund analysiert die Autorin das Werk von Hugo Ball, einem der außergewöhnlichsten und raffiniertesten Interpreten der literarischen und künstlerischen Szene der Zeit. Ausgehend von Balls dadaistischen Lautwerken bis hin zu seinen zum Teil unveröffentlichten Artikeln zur Psychoanalyse und Religion vertritt das Buch die These, dass die Ikone Christi und die Figur des Heiligen der rote Faden in seinem Œuvre sind: Erinnert Balls kubistisches Kostüm an eine byzantinische Ikone, erscheinen in den Schizophrenen Sonetten andere heilige Gestalten in der Form «umgedrehter Ikonen». Sein faszinierendstes Buch, Das byzantinische Christentum, versucht schließlich durch das wiederkehrende Bild der Himmelsleiter ein neues Verhältnis zur Heiligkeit herzustellen und den Heiligen zum neuen Held der Moderne zu erheben.

Cet ouvrage propose d'analyser les articulations entre la spiritualité et la littérature à la fois en tant qu'émergence du sujet et constitution d'une communauté symbolique. D'une part il rend justice, dans les lettres contemporaines, à la variété des formes d'expression du sacré, de la présence d'un invisible au-delà du visible, ou du surnaturel ; d'autre part il observe comment la littérature s'inscrit d'une manière singulière dans le patrimoine immatériel marqué par les traditions religieuses. Cette réalité complexe se configure d'une manière différente au sein de l'histoire littéraire et culturelle française, anglo-américaine et hispano-américaine, qui sont les trois territoires textuels et contextuels ici évoqués.

Winner of the 2014 Latina/o Studies Section - LASA Outstanding Book Award In Borderlands Saints, Desirée A. Martín examines the rise and fall of popular saints and saint-like figures in the borderlands of the United States and Mexico. Focusing specifically on Teresa Urrea (La Santa de Cabora), Pancho Villa, César Chávez, Subcomandante Marcos, and Santa Muerte, she traces the intersections of these figures, their devotees, artistic representations, and dominant institutions with an eye for the ways in which such unofficial saints mirror traditional spiritual practices and serve specific cultural needs. Popular spirituality of this kind engages the use and exchange of relics, faith healing, pilgrimages, and spirit possession, exemplifying the contradictions between high and popular culture, human and divine, and secular and sacred. Martín focuses upon a wide range of Mexican and Chicano/a cultural works drawn from the nineteenth century to the present, covering such diverse genres as the novel, the communiqué, drama, the essay or crónica, film, and contemporary digital media. She argues that spiritual practice is often represented as narrative, while narrative—whether literary, historical, visual, or oral—may modify or even function as devotional practice.

This book makes connections between mythopoeic fantasy--works that engage the numinous--and the critical apparatuses of ecocriticism and posthumanism. Drawing from the ideas of Rudolf Otto in The Idea of the Holy, mythopoeic fantasy is a means of subverting normative modes of perception to both encounter the numinous and to challenge the perceptions of the natural world. Beginning with S.T. Coleridge's theories of the imagination as embodied in The Rime of the Ancient Mariner, the book moves on to explore standard mythopoeic fantasists such as George MacDonald, C.S. Lewis, and J.R.R. Tolkien. Taking a step outside these men, particularly influenced by Christianity, the concluding chapters discuss Algernon Blackwood and Ursula Le Guin, whose works evoke the numinous without a specifically Christian worldview.

Dr. Schneider draws upon a detailed and telling analysis of eleven well-known horror stories: Dracula, Frankenstein, The Phantom of the Opera, The Fall of the House of Usher, The Invisible Man, The Incredible Shrinking Man, Dr. Jekyll and Mr. Hyde, The Birds, Forbidden Planet, Vertigo, and Alien. He finds that a spiritual understanding of life can be attained through horror. Classic horror steers a middle path between fanaticism and despair: the path of wonderment. Horror teaches us that the human personality is paradoxical, that revulsion and disgust are the obverse of excitement and freedom, and that both poles are vital to individual, social, and ecological well-being.

The sacred and the secular in medieval literature have too often been perceived as opposites, or else relegated to separate but unequal spheres. In Medieval Crossover: Reading the Secular against the Sacred, Barbara Newman offers a new approach to the many ways that sacred and secular interact in medieval literature, arguing that (in contrast to our own cultural situation) the sacred was the normative, unmarked default category against which the secular always had to define itself and establish its niche. Newman refers to this dialectical relationship as'crossover'—which is not a genre in itself, but a mode of interaction, an openness to the meeting or even merger of sacred and secular in a wide variety of forms. Newman sketches a few of the principles that shape their interaction: the hermeneutics of'both/and,'the principle of double judgment, the confluence of pagan material and Christian meaning in Arthurian romance, the rule of convergent idealism in hagiographic romance, and the double-edged sword in parody. Medieval Crossover explores a wealth of case studies in French, English, and Latin texts that concentrate on instances of paradox, collision, and convergence. Newman convincingly and with great clarity demonstrates the widespread applicability of the crossover concept as an analytical tool, examining some very disparate works. These include French and English romances about Lancelot and the Grail; the mystical writing of Marguerite Porete (placed in the context of lay spirituality, lyric traditions, and the Romance of the Rose); multiple examples of parody (sexually obscene, shockingly anti-Semitic, or cleverly litigious); and René of Anjou's two allegorical dream visions. Some of these texts are scarcely known to medievalists; others are rarely studied together. Newman's originality in her choice of these primary works will inspire new questions and set in motion new fields of exploration for medievalists working in a large variety of disciplines, including literature, religious studies, history, and cultural studies.

Drawing on the provocative recent work of feminist theorist Luce Irigaray, Irigaray, Incarnation and Contemporary Women's Fiction illuminates the vital and subversive role of literature in rewriting notions of the sacred. Abigail Rine demonstrates through careful readings how a range of contemporary women writers - from Margaret Atwood to Michèle Roberts and Alice Walker – think beyond traditional religious discourse and masculine models of subjectivity towards a new model of the sacred: one that seeks to reconcile the schism between the human and the divine, between the body and the word. Along the way, the book argues that literature is the ideal space for rethinking religion, precisely because it is a realm that cultivates imagination, mystery and incarnation.

Exploring the intersection of religious sensibility and creativity in the poetry and prose of the American modernist writer, H.D., this volume explores the nexus of the religious, the visionary, the creative and the material. Drawing on original archival research and analyses of newly published and currently unpublished writings by H.D., Elizabeth Anderson shows how the poet's work is informed by a range of religious traditions, from the complexities and contradictions of Moravian Christianity to a wide range of esoteric beliefs and practices. H.D and Modernist Religious Imagination brings H.D.'s texts into dialogue with the French theorist Hélène Cixous, whose attention to writing, imagination and the sacred has been a neglected, but rich, critical and theological resource. In analysing the connection both writers craft between the sacred, the material and the creative, this study makes a thoroughly original contribution to the emerging scholarly conversation on modernism and religion, and the debate on the inter-relation of the spiritual and the material within the interdisciplinary field of literature and religion.

This book examines the intricate and unusual relationship between the sacred and secular spheres of English medieval culture, positing that the assimilation of sacred and secular motifs could be in either direction, or even in both directions. That is, medieval English writers could appropriate biblical paradigms to express secular themes, and vice versa. Codicological, psychoanalytic, feminist, and new historicist insights inform readings of Beowulf, Middle English lyric poetry, the Gawain-poet, Chaucer, and Malory, among others. Besserman elucidates the structural and thematic complexity of the integration of biblical and biblically derived sacred diction, imagery, character types, and themes in the works under consideration, identifying within them new biblical sources and analogues and providing fresh insights into the contextual meaning and significance of the biblical paradigms they deploy. This book highlights the shaping influence of biblical and biblically derived sacred paradigms on exemplary literature produced in the middle Ages.

The Play of Reasons argues that Salman Rushdie's eclectic and hybridized work can be situated within an Islamic genealogy of theological and literary traditions. Rushdie's prose is difficult to conceive as unitary in meaning precisely because it operates according to a polymorphous Islamic literary and theological register, while also being divided by the Greek, Abrahamic, and Indian dimensions. There is a parallax when Rushdie is viewed from within Islamic traditions, creating interest in a certain postcolonial saturation of Islamic literary traces, theological, and political anxieties; closures and ruptures of the sacred and the profane. Rushdie's writing is neither essentially Islamic or Indian, nor essentially Western or Greek, but to read him, in terms of an Islamic tradition, is an intervention in what the author calls «Diasporic criticism.» Rushdie's work construed as «a kind of philosophy-in-literature» foregrounds an engagement with a number of Muslim «masters of suspicion» (classical and modern), whose literary and philosophical ideas have been deeply immersed in the limits of tradition. In the final analysis the author argues that Rushdie's prose demonstrates the extent to which literature is committed to a critical reconceptualization of history, truth, meaning, and value systems based in the possibilities of risk, constructive doubt, and contingency.

Suffering, the sacred, and the sublime are concepts that often surface in humanities research in an attempt to come to terms with what is challenging, troubling or impossible to represent. These intersecting concepts are used to mediate the gap between the spoken and the unspeakable, between experience and language, between body and spirit, between the immanent and the transcendent, and between the human and the divine. The twenty-five essays in Through a Glass Darkly: Suffering, the Sacred, and the Sublime in Literature and Theory, written by international scholars working in the fields of literary criticism, philosophy, and history, address the ways in which literature and theory have engaged with these three concepts and related concerns. The contributors analyze literary and theoretical texts from the medieval period to the postmodern age, from the works of Chaucer, Shakespeare, Donne, and Herbert to those of Endô Shûsaku, Alice Munro, Annie Dillard, Emmanuel Levinas, and Slavoj Žižek. This book will be of particular interest to scholars of religion and literature, philosophy and literature, aesthetic theory, and trauma studies.

Literary depictions of the sacred and the secular from the Middle Ages are representative of the era's widely held cultural understandings related to religion and the nature of lived experience. Using late Medieval English literature, including some of Chaucer's writings, these essays do not try to define a secular realm distinct and separate from the divine or religious, but instead analyze intersections of the sacred and the profane, suggesting that these two categories are mutually constitutive rather than antithetical.With essays by former students of John V. Fleming, the collection pays tribute to the Princeton University professor emeritus through wide-ranging scholarship and literary criticism. Including reflections on depictions of Bathsheba, Troilus and Criseyde, the Legend of Good Women, Chaucer's Pardoner, and Margery Kempe, these essays focus on literature while ranging into history, philosophy, and the visual arts. Taken together, the work suggests that the domain of the sacred, as perceived in the Middle Ages, can variously be seen as having a hierarchical or a complementary relationship to the things of this world.

This innovative book provides an original approach to the analysis of the representation of myth, ritual, and'magic'in African literature. Emphasizing the ambivalent nature of the sacred, it advances work on the religious dimension of canonical African texts and attends to the persistence of pre-colonial cultures in postcolonial spaces.

This book illuminates the pervasive interplay of'sacred'and'secular'phenomena in the literature, history, politics, and religion of the Middle Ages and Early Modern periods. The essays gathered here constitute a new way of applying a classic dichotomy to major cultural phenomena of the pre-modern era.

'This is a marvelous and sustained discussion of'faithful vision'and its significant influence on African American literature.'-- American LiteratureIn Faithful Vision, James W. Coleman places under his critical lens a wide array of African American novels written during the last half of the twentieth century. In doing so, he demonstrates that religious vision not only informs black literature but also serves as a foundation for black culture generally. The Judeo-Christian tradition, according to Coleman, is the primary component of the African American spiritual perspective, though its syncretism with voodoo/hoodoo -- a religion transported from West Africa through the West Indies and New Orleans to the rest of black America -- also figures largely. Reviewing novels written mainly since 1950 by writers including James Baldwin, Randall Kenan, Toni Morrison, John Edgar Wideman, Alice Walker, Gloria Naylor, Erna Brodber, and Ishmael Reed, among others, Coleman explores how black authors have addressed the relevance of faith, especially as it relates to an oppressive Christian tradition. He shows that their novels -- no matter how critical of the sacred or supernatural, or how skeptical the characters'viewpoints -- ultimately never reject the vision of faith. With its focus on religious experience and tradition and its wider discussion of history, philosophy, gender, and postmodernism, Faithful Vision brings a bold critical dimension to African American literary studies.'An insightful interrogation of the complexities of religious discourse in the African American literary tradition. Because it superbly translates complex spiritual ethos into literary tradition, this remarkable book is a must for anyone interested in intersections of the sacred and the secular in black cultural productions.'-- Southern Literary Journal'Faithful Vision both looks intently into faith and shows us how to look.'-- Christianity and Literature

Since colonial times, the sense of encountering an unseen, transcendental Presence within the natural world has been a characteristic motif in American literature and culture. American writers have repeatedly perceived in nature something beyond itself-and beyond themselves. In this book, John Gatta argues that the religious import of American environmental literature has yet to be fully recognized or understood. Whatever their theology, American writers have perennially construed the nonhuman world to be a source, in Rachel Carson's words, of'something that takes us out of ourselves.'Making Nature Sacred explores how the quest for'natural revelation'has been pursued through successive phases of American literary and intellectual history. And it shows how the imaginative challenge of'reading'landscapes has been influenced by biblical hermeneutics. Though focused on adaptations of Judeo-Christian religious traditions, it also samples Native American, African American, and Buddhist forms of ecospirituality. It begins with Colonial New England writers such Anne Bradstreet and Jonathan Edwards, re-examines pivotal figures such as Henry Thoreau and John Muir, and takes account of writings by Mary Austin, Rachel Carson, and many others along the way. The book concludes with an assessment of the'spiritual renaissance'underway in current environmental writing, as represented by five noteworthy poets and by authors such as Wendell Berry, Annie Dillard, Marilynne Robinson, Peter Matthiessen, and Barry Lopez. This engaging study should appeal not only to students of literature, but also to those interested in ethics and environmental studies, religious studies, and American cultural history.

The second edition of Reclaiming the Sacred: The Bible in Gay and Lesbian Culture continues the groundbreaking work of the original, exploring the territory between gay/lesbian studies, literary criticism, and religious studies. This much-anticipated follow-up examines the appropriation and/or subversion of the authority of the Judeo-Christian Bible by gay and lesbian writers. The book highlights two prevalent trends in gay and lesbian literaturea transgressive approach that challenges the authority of the Bible when used as an instrument of oppression, and an appropriative technique that explores how the Bible contributes to defining gay and lesbian spirituality. Reviewers of the first edition of Reclaiming the Sacred hailed the book's enterprise in exploring the area between literary criticism and religious studies. Whereas contemporary literary-critical theory has been slow to integrate religion and religious history into queer theory, this pioneering journal has addressed the issue from the start with a collection of thoughtful and though-provoking articles. This latest edition expands coverage to include noncanonical ancient texts, popular Victorian religious texts, and contemporary theater. Academics and lay readers interested in literary criticism, cultural studies, and religious studies will gain new insights from topics such as: religious mystery and homosexual identity in Terrence McNally's Corpus Christi same-sex biblical couples in Victorian literature homoerotic texts in the Apocrypha sodomite rhetoric in a seventeenth-century Italian text Radclyffe Hall's lesbian messiah in her 1928 novel The Well of Loneliness homosexual temptation in John Milton's Paradise Regained Reclaiming the Sacred counteracts the manipulative and oppressive uses to which modern writers and thinkers put the Bible and the morality it is presumed to inscribe. An important tool for understanding the role of the Bible in gay and lesbian culture, this remarkable book makes a powerful contribution to the advancement of studies on queer sanctity.

In fin-de-siècle and early revolutionary Russia, a group of self-educated workers produced a large body of poetry and prose in which they attempted to comprehend their rapidly changing world. Witnesses to wars and revolution, these men and women grappled on paper with the nature of civilization and the imperatives of ethical truth. In a strikingly original approach to Russian culture, Mark D. Steinberg listens to their words, which are little known today. The results of their literary creativity, he finds, were frequently not what the new Soviet order was expecting from its workers, despite its celebration of the notion of a proletarian art.Through insightful readings of a vast fund of lower-class writings, Steinberg shows that the authors focused above all on the uncertain nature and place of the self, the promise and dangers of modernity, and the qualities of the sacred in both their lives and their imaginations. Like their counterparts in the intelligentsia, these worker writers were ambivalent about Marxist ideology's celebration of the city and the factory and even about modern progress itself. Drawing on vast research, Steinberg demonstrates the texts'significance for an understanding of Russian popular mentalities, indeed for the very meaning, philosophically and morally, of these years of crisis and possibility at the end of the old order and the early years of the Soviet regime.

Traditional notions of sacred kingship became both more grandiose and more problematic during England's turbulent sixteenth and seventeenth centuries. The reformation launched by Henry VIII and his claims for royal supremacy and divine right rule led to the suppression of the Mass, as the host and crucifix were overshadowed by royal iconography and pageantry. These changes began a religious controversy in England that would lead to civil war, regicide, restoration, and ultimately revolution. Richard McCoy shows that, amid these sometimes cataclysmic Alterations of State, writers like John Skelton, Shakespeare, John Milton, and Andrew Marvell grappled with the idea of kingship and its symbolic and substantive power. Their artistic representations of the crown reveal the passion and ambivalence with which the English viewed their royal leaders. While these writers differed on the fundamental questions of the day—Skelton was a staunch defender of the English monarchy and traditional religion, Milton was a radical opponent of both, and Shakespeare and Marvell were more equivocal—they shared an abiding fascination with the royal presence or, sometimes more tellingly, the royal absence. Ranging from regicides real and imagined—with the very real specter of the slain King Charles I haunting the country like a revenant of the king's ghost in Shakespeare's Hamlet—from the royal sepulcher at Westminster Abbey to Peter Paul Reubens's Apotheosis of King James at Whitehall, and from the Elizabethan compromise to the Glorious Revolution, McCoy plumbs the depths of English attitudes toward the king, the state, and the very idea of holiness. He reveals how older notions of sacred kingship expanded during the political and religious crises that transformed the English nation, and helps us understand why the conflicting emotions engendered by this expansion have proven so persistent.

Artaud est-il mystique? Cette étude, dont le propos s'articule sur de larges extraits, se propose de retracer l'originalité du parcours d'Antonin Artaud sur la question de la représentation du sacré.

John Cox tells the intriguing story of stage devils from their earliest appearance in English plays to the closing of the theatres by parliamentary order in 1642. The book represents a major revision of E. K. Chambers'ideas of stage devils in The Medieval Stage (1903), arguing that this is not a history of gradual secularization, as scholarship has maintained for the last century, but rather that stage devils were profoundly shaped from the outset by the assumptions of sacred drama and retained this shape virtually unchanged until the advent of permanent commercial theatres near London. The book spans both medieval and Renaissance drama including the medieval Mystery cycles on the one hand, through to plays by Greene, Marlowe, Shakespeare (1 and 2 Henry VI), Jonson, Middleton and Davenant. An appendix lists all known devil plays in English from the beginning to 1642.

Nobel Laureate Seamus Heaney, author of nine collections of poetry and three volumes of influential essays, is regarded by many as the greatest Irish poet since Yeats. Passage to the Center is the most comprehensive critical treatment to date on Heaney's poetry and the first to study Heaney's body of work up to Seeing Things and The Spirit Level. It is also the first to examine the poems from the perspective of religion, one of Heaney's guiding preoccupations. According to Tobin, the growth of Heaney's poetry may be charted through the recurrent figure of'the center,'a key image in the relationship that evolved over time between the poet and his inherited place, an evolution that involved the continual re-evaluation and re-vision of imaginative boundaries. In a way that previous studies have not, Tobin's work examines Heaney's poetry in the context of modernist and postmodernist concerns about the desacralizing of civilization and provides a challenging engagement with the work of a living master.