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Revised and condensed from David Norton's acclaimed A History of the Bible as Literature, this book, first published in 2000, tells the story of English literary attitudes to the Bible. At first jeered at and mocked as English writing, then denigrated as having 'all the disadvantages of an old prose translation', the King James Bible somehow became 'unsurpassed in the entire range of literature'. How so startling a change happened and how it affected the making of modern translations such as the Revised Version and the New English Bible is at the heart of this exploration of a vast range of religious, literary and cultural ideas. Translators, writers such as Donne, Milton, Bunyan and the Romantics, reactionary Bishops and radical students all help to show the changes in religious ideas and in standards of language and literature that created our sense of the most important book in English.
This Companion explores the Bible's role and influence on individual writers, whilst tracing the key developments of Biblical themes and literary theory through the ages. An ambitious overview of the Bible's impact on English literature – as arguably the most powerful work of literature in history – from the medieval period through to the twentieth-century Includes introductory sections to each period giving background information about the Bible as a source text in English literature, and placing writers in their historical context Draws on examples from medieval, early-modern, eighteenth-century and Romantic, Victorian, and Modernist literature Includes many 'secular' or 'anti-clerical' writers alongside their 'Christian' contemporaries, revealing how the Bible's text shifts and changes in the writing of each author who reads and studies it
The English Bible in the Early Modern World addresses the most significant book available in the English language in the centuries after the Reformation, and investigates its impact on popular religion and reading practices, and on theology, religious controversy and intellectual history between 1530 and 1700. Individual chapters discuss the responses of both clergy and laity to the sacred text, with particular emphasis on the range of settings in which the Bible was encountered and the variety of responses prompted by engagement with the Scriptures. Particular attention is given to debates around the text and interpretation of the Bible, to an emerging Protestant understanding of Scripture and to challenges it faced over the course of the sixteenth and seventeenth centuries.
In this companion to his previous book, The Bible in Early English Literature, David Fowler completes his stimulating and broad-ranging study of medieval English literature in the light of biblical tradition. As in the first volume, he both provides a broad general view of literary trends and closely examines representative works that illustrate these trends. The author begins by discussing medieval drama in England--with special attention to the Cornish drama-- as revealed in the cycle plays that enacted the entire history of the world from Creation to Doomsday. He demonstrates how the drama grew out of the liturgy of the Church and developed into a parallel fashion with other kinds of vernacular literature in the later Middle Ages, and he offers a possible explanation of the origin of the morality play in England. This is followed by an examination of representative shorter medieval lyrics. Fowler shows that many of these lyrics were composed to memorialize particular "secular' and "religious" elements blended subtly and distinctively in Middle English lyrics, often with a complete harmony of sacred and sexual significance. A special section deals with Mary Magdalene in popular tradition, comparing her description in the Bible with her treatment in legend, drama, lyric poetry, and the ballad. The final three chapters focus on particular literary works which the author believes to be outstanding examples of poems composed in the biblical tradition. "The Parliament of Fowls" is selected as the best example of biblical influence in all of Chaucer. The work is seen as a Creation poem with its organizing principles derives from commentaries on the first chapter of Genesis--a new theory of the poem's structure which the author feels resolves many of the difficulties previously encountered by scholars. Fowler than treats several works of the "Pearl" poet--"Cleanness," "Patience," "Saint Erkenwald," and the "Pearl"--in their particular blend of humor, seriousness, and Christian serenity. In stark contrast, "Piers the Plowman," the final work dealt with, reflects the agony of the turmoil of late fourteenth-century England. The emphasis is on the historical significance of the poem: the importance of the A text as an ideological influence on the leadership of the Peasants' Revolt in 1381, and the exschatological implications of the later versions (B and C texts). "It is my hope," the author states, "that future studies of 'Piers' will increasingly take history into account and likewise study the versions of the poem separately. Until we learn to walk from this text out into history, we run the risk of missing the important message that this profound and troubling poem offers to twentieth-century man." This book will be of value both to scholars and students of medieval literature and religion and to general readers interested in the varied and intriguing ways that the Bible has influence vernacular literature.
The Bible was, by any measure, the most important book in early modern England. It preoccupied the scholarship of the era, and suffused the idioms of literature and speech. Political ideas rode on its interpretation and deployed its terms. It was intricately related to the project of natural philosophy. And it was central to daily life at all levels of society from parliamentarian to preacher, from the 'boy that driveth the plough', famously invoked by Tyndale, to women across the social scale. It circulated in texts ranging from elaborate folios to cheap catechisms; it was mediated in numerous forms, as pictures, songs, and embroideries, and as proverbs, commonplaces, and quotations. Bringing together leading scholars from a range of fields, The Oxford Handbook of the Bible in Early Modern England, 1530-1700 explores how the scriptures served as a generative motor for ideas, and a resource for creative and political thought, as well as for domestic and devotional life. Sections tackle the knotty issues of translation, the rich range of early modern biblical scholarship, Bible dissemination and circulation, the changing political uses of the Bible, literary appropriations and responses, and the reception of the text across a range of contexts and media. Where existing scholarship focuses, typically, on Tyndale and the King James Bible of 1611, The Oxford Handbook of the Bible in England, 1530-1700 goes further, tracing the vibrant and shifting landscape of biblical culture in the two centuries following the Reformation.
Rediscover the incomparable literary richness and strength of a book that all of us live with an many of us live by. An international team of renowned scholars, assembled by two leading literary critics, offers a book-by-book guide through the Old and New Testaments as well as general essays on the Bible as a whole, providing an enticing reintroduction to a work that has shaped our language and thought for thousands of years.
Outlines the historical development of biblical translation, including analyses of over fifty versions of the Bible.
In the last quarter of the fourteenth century, the complete Old and New Testaments were translated from Latin into English, first very literally, and then revised into a more fluent, less Latinate style. This outstanding achievement, the Middle English Bible, is known by most modern scholars as the "Wycliffite" or "Lollard" Bible, attributing it to followers of the heretic John Wyclif. Prevailing scholarly opinion also holds that this Bible was condemned and banned by the archbishop of Canterbury, Thomas Arundel, at the Council of Oxford in 1407, even though it continued to be copied at a great rate. Indeed, Henry Ansgar Kelly notes, it was the most popular work in English of the Middle Ages and was frequently consulted for help in understanding Scripture readings at Sunday Mass. In The Middle English Bible: A Reassessment, Kelly finds the bases for the Wycliffite origins of the Middle English Bible to be mostly illusory. While there were attempts by the Lollard movement to appropriate or coopt it after the fact, the translation project, which appears to have originated at the University of Oxford, was wholly orthodox. Further, the 1407 Council did not ban translations but instead mandated that they be approved by a local bishop. It was only in the early sixteenth century, in the years before the Reformation, that English translations of the Bible would be banned.
A stunning new translation—“the best in a century, without a doubt”—of the Hebrew Bible that restores the creativity and poetry of the original text (New Republic). Whether rendering the Bible as wondrous or as strangely familiar, David Rosenberg’s “brilliant” and “truly fresh” translation forces us to ask again—and at last in literary terms—why the Bible remains a crucial foundation of our culture (Booklist). Until today, translators have presented a homogeneous Bible in uniform style—even as the various books within it were written by different authors, in diverse genres and periods, stretching over many centuries. Now, Rosenbergs artful translation restores what has been left aside: the essence of imaginative creation in the Bible. In A Literary Bible, Rosenberg presents for the first time a synthesis of the literary aspects of the Hebrew Bible—restoring a sense of the original authors and providing a literary revelation for the contemporary reader. Rosenberg himself brings a finely tuned ear to the original text. His penetrating scholarship allows the reader to encounter inspired biblical prose and verse, and to experience each book as if it were written for our time.