Inaug.-diss.-Leipzig. / Lebenslauf. "Verzeichnis der hauptsac̈hlichsten abkur̈zungen": p.5-6.

Inaug.--diss.--Berlin. / Lebenslauf.

Inaug.--diss.--Berlin. / Lebenslauf.

Thesis (Ph. D.)--Catholic University of America. / "Select bibliography": p. xiii-xvi.

George Eliot's early novels Scenes of Clerical Life, Adam Bede, The Mill on the Floss, and Silas Marner, resist or rewrite English cultural myths that embody shame as a method of social control, especially myths from the Bible related to the doctrine of election. Eliot employs a two-level structure suggested by her reading of Feuerbach, Spinoza, and R.W. Mackay, in which the novels follow biblical plotlines, while she presents a positivist understanding of moral motivation derived from Spinoza, in which repressed shame must be acknowledged in order to attain moral freedom. In Chapter One, I argue that her favorite book as a child--The Linnet's Life--forecasts the psychic work of Eliot's protagonists. I also read Rousseau's Confessions--a book that she claimed had great influence on her--and demonstrate how Rousseau's understanding of shame as a corrupting influence shaped her treatment of shame in her novels. In Chapter Two, I discuss Scenes of Clerical Life in the context of English mythologies of the French Revolution. Deploying the gothic mode, Eliot rewrites characters from Carlyle's History of the French Revolution, and Dickens's Little Dorrit, to interrogate the tendency of the English to view all people like themselves as the elect, and to vilify and shame those who differ. In Chapters Three and Four, I argue that Eliot structures the plots of Adam Bede and The Mill on the Floss from the Genesis story of Cain and Abel, which is the type of election. Eliot uses this mythological structure to interrogate the power of shame to produce the very evil behavior it condemns, in Hetty, Maggie, and Mr. Tulliver. I discuss Romantic and Victorian versions of the Cain and Abel story, such as Byron's closet drama Cain compared to Eliot's own extension of the story in her poem The Legend of Jubal. I also discuss the treatment of the story of Cain and Abel in various theological treatises, by Bede, Augustine and Calvin. In Chapter Five, I argue Silas Marner's history parallels the history of the Hebrews from the flood, to the Babylonian exile and return. Eliot's treatment suggests that whether Silas is wicked or elect, the narrative is about the vindication of God, not Silas. In contrast, Silas himself is vindicated in the plot with Godfrey because of his choice to care for Eppie. Eppie represents the positive development of Christianity from the ancient Hebrew religion, as it was influenced and purified by Babylonian monotheistic religion. For Eliot (following Feuerbach and Mackay), the "Essence of Christianity" was not the shaming doctrine of election, but rather the doctrine of Christ, who offered forgiveness rather than blame and shame.

Alan Griffiths was born at Walton-on Thames, England in 1906. He was educated at Christ's Hospital and later at Oxford (under the tutelage of C.S. Lewis). At Oxford he read English literature and philosophy. After considerable inner turmoil he was converted to Christianity in 1931 and entered the Roman Catholic Church in 1933. As a novice Benedictine he was given the name Bede, and was finally ordained as a priest 1940. In 1955 Fr Bede went to India to start a Benedictine community with Dom Benedict Alapatt. He later moved to Kurisumala Ashram in Kerala, and finally, in 1968, to Shantivanam Ashram in Tamil Nadu. He died at Shantivanarn in 1993. Fr Bede was, and still is, regarded by many as a spiritual pioneer. This high regard stems from an appreciation of his spirituality which was rooted in a mystical experience of God. This thesis investigates aspects of Fr Bede's cosmic christology as they arise from his spirituality. The aim of this research is to show that Fr Bede’s cosmic christology that stems from an expression of a real mystical experience of Christ, as the source, sustainer and goal of the whole cosmos, offers both value and insight to Christian spiritual practice and the formulation of doctrine. What makes Fr Bede's spirituality so valuable is the manner in which he integrated East and West in his spirituality and person, coupled with his ability to draw upon that integration in reflecting and articulating his experience - which ultimately shaped his cosmic christology. In order to share his knowledge and experience of the cosmic Christ, Fr Bede draws upon linguistic and philosophical concepts from the East (and Hinduism in particular) as well as the language and theory arising from discoveries in the areas of quantum physics, microbiology and transpersonal psychology in the West. It is the primacy of spiritual experience, coupled with Fr Bede's ability to integrate the religions, cultures and world-views of the East and West within himself, which makes his cosmic christology so compelling.

No description available.

How did British nineteenth-century literature articulate its relationship to the past? In Past and Present (1843), Thomas Carlyle introduces the Middle Ages through a description of what he believed the collar of a serf would have looked like, dwelling on the shine of the brass as it would have stood out against the green of the forest, as if it were a painting to be evaluated aesthetically for its color palette rather than part of a controversial defense of medieval feudalism. In Adam Bede (1859), George Eliot compares the eighteenth-century setting of her novel to a realist painting, pointing out the visual details that would appear unfamiliar to her contemporary readers, such a "mob-cap" or an old-fashioned spinning-wheel. These moments may appear like intermittent, typically Victorian examples of intrusive editorializing that risk repelling readers from engaging with the world of the past. But my dissertation shows that Carlyle and Eliot are part of a large and important body of Victorian historical texts that seek to engage their reader closer with their evocation of the past through the visual imagination. Romantic historiography had introduced the idea of seeing the past "in the mind's eye", and Victorian writers frequently asked their readers to explicitly treat the past as if it were itself an image. My dissertation argues that a tradition emerged during the nineteenth century which sought to develop that language of vision for a particular purpose: to observe the striking distance, and differences, between the past and the present. And the effect is not one of detachment but its opposite: historical distance is the connecting device that ties the reader to the text, across Victorian historical works. My dissertation moves through the Victorian period broadly conceived, from 1820 to the 1890s, and across genres of novels, poetry and non-fiction prose. This breadth of scope is a consequence of my argument. Many critics treat, for instance, Thomas Macaulay's constant shifts between past and present as a feature of his idiosyncratic style, or Elizabeth Gaskell's minute descriptions of Napoleon-era uniforms as distinctive of the genre of realism. But I show that Victorian literature that deals with the past needs to be understood across styles and genres, in the broader cultural context of their era's fascination with historical distance. Throughout the nineteenth century, the emphasis on the gap between past and present serves to engage, rather than repel, the reader's imaginative investment in the world of the past. The distance between the past and the present works to immerse the Victorian reader more fully in the imagined past, thereby cultivating a more actively critical engagement with history.

Texte remanié de: Doctoratproefschrift--Gent, 1990. / Bibliogr. p. 256-275. Résumé en anglais.

abstract: Christina of Markyate, a twelfth-century visionary and prioress, has been frequently seen in scholarship as an outsider at her home institution of St Albans, enduring solely under the protection of its abbot, Geoffrey, her spiritual friend and confidant. This characterization appears incorrect when The Life of Christina of Markyate, St Albans' record of Christina's personal history and religious career, is viewed in its original literary environment. The high volume of extant material from twelfth-century St Albans makes it possible to view Christina's depiction in several original ways: as a textual construction (at least in part) influenced by Bede's narratives of holy women in his widely read Ecclesiastical History; as a portrayal of contemporary devotional prayer in the style of Anselm of Canterbury, a major authority on devotional practices of the time; and as a prominent addition to St Albans' own liturgy, the record of its celebrated saints and local patrons, as an object of devotion herself. The strategy of Christina's endorsement in her Life is also notably different from strategies on display in St Albans materials related to Katherine of Alexandria, an important saint for Abbot Geoffrey, which further suggests he was not her sole promoter at the abbey, if he was involved in the process of her textual production at all. Finally, the historical fact that she was employed as a patron of St Albans before none other than Pope Adrian IV, to whom St Albans was appealing for numerous institutional benefits at the time, shows that the prevailing opinion of Christina at the abbey can not have been entirely negative. Placing the Life within the literary and cultural circumstances of its production thus provides a fresh reading of Christina's institutional and devotional roles at St Albans, medieval views of women's spirituality and its place within the western European Christian tradition, and the compositional process of a major work of medieval hagiographical literature. / Dissertation/Thesis / Ph.D. English 2012