History of Religions and the Study of Religion and Literature: Grounds for Alliance

Ziolkowski, Eric

doi:10.1093/litthe/12.3.305

Cited by 6 publications

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“…Braungart u.a. 1997, 1998, 2000Lörke & Walter-Jochum 2015;Faber & Renger 2017) Kritik (vgl. Grieser 2007, 158), sondern behalten -zumindest seit dem 18.…”

Section: Religion Und Literatur I -Religion Und Literaturunclassified

Die »Sympathie mit dem Tode«

Jueterbock¹

2020

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“…Braungart u.a. 1997, 1998, 2000Lörke & Walter-Jochum 2015;Faber & Renger 2017) Kritik (vgl. Grieser 2007, 158), sondern behalten -zumindest seit dem 18.…”

Section: Religion Und Literatur I -Religion Und Literaturunclassified

Die »Sympathie mit dem Tode«

Jueterbock¹

2020

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“…Braungart u.a. 1997, 1998, 2000Lörke & Walter-Jochum 2015;Faber & Renger 2017) Grieser 2007, 158), sondern behalten -zumindest seit dem 18. Jahrhundert (vgl.…”

Section: Religion Und Literatur I -Religion Und Literaturunclassified

Die »Sympathie mit dem Tode«

Jueterbock¹

2020

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“…Like Gunn and Hesla, Ziolkowski envisions mutual benefits for both areas: In order to take religion seriously, the two fields must recognize their interdependence and shared interests, just as authors like Yeats and Joyce drew from the study of myth and ritual while historians of religion like Eliade sometimes resorted to literary expression. 15 Neither field should subordinate the methods or terms of the other: 'neither the religious nor the aesthetic need be construed reductively as a product of the other…it is precisely their timeless interaction that is of the greatest interest'. 16 Hesla, Gunn, and Ziolkowski seek to integrate religion and literature with the broader field of religious studies and thus combine the forces of aesthetic, cultural, and social scientific analysis.…”

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Religion and Literature: Outsider, Tradition, and Transcendence

Britt

2014

Religion Compass

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The American field of religion and literature emerged in the mid-20th century with a particular interest in the theological resonance of modern literature. By the 1970s, the field had grown and diversified, leading David Hesla to announce a 'second stage' in which various approaches and topics, including social science and popular culture, would replace the first, theological stage. For Hesla and others, the second stage signaled confusion as well as pluralism. This article frames the field differently, highlighting its broader context and concerns with the categories of outsider, tradition, and transcendence. In this, light, religion and literature offers crucial perspective on current debates about secularity, society, and aesthetics.And so it has taken me all of 60 years to understand that water is the finest drink, and bread the most delicious food, and that art is worthless unless it plants a measure of splendor in people's hearts. 1The American study of religion and literature emerged from and flourished in the intellectual currents of the mid-20th century. Modern cultural crises rooted in the two world wars, shifts within institutional religion, and the flourishing of humanistic studies in postwar universities contributed to the field's formation. Theologian and poet Amos Wilder, brother of playwright Thornton Wilder, captured this cultural climate in two paradoxical statements. First, he considered the atheism of the day not empty but 'pregnant' and 'poignant', and second, he described modern literary authors as 'prophets of the age by whom we could read our omens plain'. 2 Although the 19th-century dream of substituting literature for institutional religion never came true, the 20th century raised the prestige of literature to new heights. 3 It was in this context that several literary scholars advanced a field of study that, in the spirit of Paul Tillich's Theology of Culture, would expand the scope of theology to include 'secular' literature. 4 The complete history of religion and literature (first known as theology and literature) has yet to be written, but that is not my aim here. Instead, I ask: What can and should the field of religion and literature today inherit from its past? While not easy to define, I call it a field because its specific history created lasting institutional contexts for teaching and research. The fluid boundaries between the field and its larger contexts have always been a source of dynamism and creativity in religion and literature, with 'outside' figures like Erich

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History of Religions and the Study of Religion and Literature: Grounds for Alliance

Cited by 6 publications

References 0 publications

Die »Sympathie mit dem Tode«

Die »Sympathie mit dem Tode«

Die »Sympathie mit dem Tode«

Religion and Literature: Outsider, Tradition, and Transcendence

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