Readers over the world delight in the Narnia tales, the adult novels, and the sparkling Christian apologetics of C. S. Lewis. His literary criticism continues to provoke and enlighten. Here now is an excellent map of Lewis' two worlds: his life and his imagination. In an appealing style unhampered by academic jargon, Hannay offers: ¥ a biographical sketch of a man haunted by longing--a man who progressed from arrogant dogmatism to gentleness; ¥ concise summaries of each of the major works, including tantalizing quotations to entice the reader back to the original; ¥ a survey of the major themes throughout his writing, which connect works as seemingly different from each other as The Lion, the Witch, and the Wardrobe, Screwtape Letters, and A Preface to Paradise Lost; ¥ an analysis of his literary technique involving his allusive and compelling style.
Ezell critically examines these successful women's literary histories and applies to them the same self-conscious feminism that critics have applied to more traditional methods. Drawing both on French feminisms and on recent historicist scholarship, Ezell points us to new possibilities for the recovery of early modern women's literary history. By championing the recovery of "lost" women writers and insisting on reevaluating the past, women's studies and feminist theory have effected dramatic changes in the ways English literary history is written and taught. In Writing Women's Literary History, Margaret Ezell critically examines these successful women's literary histories and applies to them the same self-conscious feminism that critics have applied to more traditional methods. According to Ezell, by relying not only on past male scholarship but also on inherited notions of "tradition," some feminist historicists replicate the evolutionary, narrative model of history that originally marginalized women who wrote before 1700. Drawing both on French feminisms and on recent historicist scholarship, Ezell points us to new possibilities for the recovery of early modern women's literary history.
This study has essentially two focuses, two stories to tell. One story traces the secularization, theatricalization, and uncanny returns of suppressed religious culture in early modern drama. The other story concerns the tendency of the theater to expose contingencies and gaps in politico-judicial practices of spectacular violence." "The investigation covers a broad range of plays dating from the fifteenth century to the closing of the theatres in 1642; however, three chapters are devoted to extensive analysis of single plays: R.B.'s Apius and Virginia, Shakespeare's 2 Henry VI, and Marlowe's Doctor Faustus."--Jacket.
Prostitute, apostle, evangelist—the conversion of Mary Magdalene from sinner to saint is one of the Christian tradition’s most compelling stories, and one of the most controversial. The identity of the woman—or, more likely, women—represented by this iconic figure has been the subject of dispute since the Church’s earliest days. Much less appreciated is the critical role the Magdalene played in remaking modern Christianity. In a vivid recreation of the Catholic and Protestant cultures that emerged in the sixteenth and seventeenth centuries, The Magdalene in the Reformation reveals that the Magdalene inspired a devoted following among those eager to find new ways to relate to God and the Church. In popular piety, liturgy, and preaching, as well as in education and the arts, the Magdalene tradition provided both Catholics and Protestants with the flexibility to address the growing need for reform. Margaret Arnold shows that as the medieval separation between clergy and laity weakened, the Magdalene represented a new kind of discipleship for men and women and offered alternative paths for practicing a Christian life. Where many have seen two separate religious groups with conflicting preoccupations, Arnold sees Christians who were often engaged in a common dialogue about vocation, framed by the life of Mary Magdalene. Arnold disproves the idea that Protestants removed saints from their theology and teaching under reform. Rather, devotion to Mary Magdalene laid the foundation within Protestantism for the public ministry of women.
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