Stephen Prickett – författare

The Bible is the most important book in the history of Western civilization, and also the most difficult to interpret. It has been the vehicle of continual conflict, with every interpretation reflecting passionately-held views that have affected not merely religion, but politics, art, and even science.This unique edition offers an exciting new approach to the most influential of all English biblical texts - the Authorized King James Version, complete with the Apocrypha. Its wide-ranging Introduction and the substantial notes to each book of the Bible guide the reader through the labyrinth of literary, textual, and theological issues, using the most up-to-date scholarship to demonstrate how and why the Bible has affected the literature, art and general culture of the English-speaking world. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

An increasing number of contemporary scientists, philosophers and theologians downplay their professional authority and describe their work as simply 'telling stories about the world'. If this is so, Stephen Prickett argues, literary criticism can (and should) be applied to all these fields. Such new-found modesty is not necessarily postmodernist scepticism towards all grand narratives, but it often conceals a widespread confusion and naïvety about what 'telling stories', 'description' or 'narrative', actually involves. While postmodernists define 'narrative' in opposition to the experimental 'knowledge' of science (Lyotard), some scientists insist that science is itself story-telling (Gould); certain philosophers and theologians even see all knowledge simply as stories created by language (Rorty; Cupitt). Yet story telling is neither innocent nor empty-handed. Prickett argues that since the eighteenth century there have been only two possible ways of understanding the world: the fundamentalist, and the ironic.

During the late eighteenth century the Bible underwent a shift in interpretation so radical as to make it virtually a different book from what it had been a hundred years earlier. Even as its text was being revealed as neither stable nor original, the new notion of the Bible as a cultural artefact became a paradigm for all literature. In Origins of Narrative one of the world's leading scholars in biblical interpretation, criticism and theory describes how, while formal religion declined, the prestige of the Bible as a literary and aesthetic model rose to new heights: not merely was English, German and French Romanticism steeped in biblical references of a new kind, but hermeneutics and, increasingly, theories of literature and criticism were biblically derived. Professor Prickett reveals how the Romantic Bible became simultaneously a novel-like narrative work, an on-going site of re-interpretation, and an all-embracing literary form giving meaning to all other writing.

Modern scholarship has tended to separate literature and theology. Yet it is impossible to understand the ideas of such Victorian theologians as Hare and Maurice, Keble and Newman without reference to contemporary literary criticism - just as it is impossible to understand criticism of the period (and the sensibility it implies) isolated from its theology. This book is an attempt to reinterpret a whole theological tradition in the light of its members' views on language and poetry, and associated ideas of imagination, myth and symbol. Dr Prickett argues that Coleridge and Wordsworth began a theological revolution by reintroducing to the Anglican Church a mode of thinking that had become submerged, or died out. "Their 'organic' aesthetics, with roots both in England and Germany, carried with them a theory of symbolism and of the unconscious, which, while originally derived from theology, provided an independent and parallel tradition to contemporary 'Paleyite' apologetic. From them Maurice, Keble and Newman were able to draw the conception of an 'idea' as living and creative, and of the Church itself as 'poetic'.

Originally published in 1980, this is a study of the 'romanticism' of Coleridge and Wordsworth. Their concern with creativity, and the conditions that helped or hindered their own artistic development, produced a new concept of mental growth - a 'modern' view of the mind as organic, active, and unifying. In particular, we see how their aesthetics evolved from a personal and intuitional need to reaffirm 'value' in their own lives. Their discovery of the fundamental ambiguity of such intuition is discussed in relation to some ideas of Empson, Gombrich, and Ehrenzweig. As well as an essay in criticism, this is a contribution to the history of ideas, drawing together points in the background of philosophical and psychological theory from Hartley and Wesley to John Stuart Mill. Since many of our ideas about imagination, symbolism, and creativity are ultimately derived from Coleridge and Wordsworth, this is a book for students of romantic and modern literature.

This study focuses on the Bible as a landmark of literature, showing both how it has influenced writers through the ages and how it in turn has been influenced by contemporary literature. It describes what is known about the historical context of the documents, the changes of interpretation they have undergone over the centuries, and the problems and influence of various translations, ranging from Tyndale to the Good News Bible.

First published in 1986, Stephen Prickett's Words and the 'Word' has had a major impact among scholars of literature and literary theory as well as among theologians and biblical critics. In this highly-acclaimed book Prickett pursues the question of the relationship between religion and poetics, and in particular the nature of religious language, investigating the hermeneutic, epistemological and linguistic reverberations of eighteenth, nineteenth, and twentieth-century theories of biblical interpretation.

During the late eighteenth century the Bible underwent a shift in interpretation so radical as to make it virtually a different book from what it had been a hundred years earlier. Even as its text was being revealed as neither stable nor original, the new notion of the Bible as a cultural artefact became a paradigm for all literature. In Origins of Narrative one of the world's leading scholars in biblical interpretation, criticism and theory describes how, while formal religion declined, the prestige of the Bible as a literary and aesthetic model rose to new heights: not merely was English, German and French Romanticism steeped in biblical references of a new kind, but hermeneutics and, increasingly, theories of literature and criticism were biblically derived. Professor Prickett reveals how the Romantic Bible became simultaneously a novel-like narrative work, an on-going site of re-interpretation, and an all-embracing literary form giving meaning to all other writing.

The idea of tradition seems a timeless one, but our modern understanding of the term was actually shaped by the Victorian revival of tradition as a cornerstone of religion, art and culture. Stephen Prickett traces how the word 'tradition' fell out of use in English by the middle of the eighteenth century and how it returned in the nineteenth having radically changed and gained in meaning. Prickett analyses the work of authors who, like Burke, perhaps unexpectedly, avoid use of the concept, as well as those who, like Coleridge, Keble and Newman, who, variously influenced by German Romantics, explored it in detail, and disagreed profoundly with each other as to its implications. An important contribution to literature, history and theology, this sweeping work shows how people manufacture their own idea of truth, customs, or ancient wisdom to make sense of the past in terms of a problematic present.

An increasing number of contemporary scientists, philosophers and theologians downplay their professional authority and describe their work as simply 'telling stories about the world'. If this is so, Stephen Prickett argues, literary criticism can (and should) be applied to all these fields. Such new-found modesty is not necessarily postmodernist scepticism towards all grand narratives, but it often conceals a widespread confusion and naïvety about what 'telling stories', 'description' or 'narrative', actually involves. While postmodernists define 'narrative' in opposition to the experimental 'knowledge' of science (Lyotard), some scientists insist that science is itself story-telling (Gould); certain philosophers and theologians even see all knowledge simply as stories created by language (Rorty; Cupitt). Yet story telling is neither innocent nor empty-handed. Prickett argues that since the eighteenth century there have been only two possible ways of understanding the world: the fundamentalist, and the ironic.

The Bible and Western Christian Literature is a 5-volume, 1.5 million word reference resource on the impact and influence of the bible upon the development of literature, charting this relationship from the classical period to the modern day. The international spread of the biblical text is reflected in a structure that considers the broader geographical, philosophical, and theological factors that crop up when the bible’s role in culture and society is considered. The work reflects a broader cultural narrative that is dependent upon the bible for its relevance and yet also contributes to the bible’s own continuing relevance in modern society.Each volume is edited by a leading specialist in the period, and begins with a set of introductory materials including a chapter on how the biblical text is mediated in the given period. Ten thematic essays then introduce the key thinkers, works, events and themes of the period. Extracts from primary materials are then presented with specialist commentary showing how these texts interact with the bible itself.The five volumes cover: The Late Classical and Medieval Periods, The Renaissance and Reformation Periods, Enlightenment to Romanticism, The Nineteenth Century, and The Modern Period. The complete work is available to purchase as a print set and also available digitally on Theology and Religion Online via institutional subscription or perpetual access. For further details, visit:https://www.theologyandreligiononline.com/the-bible-and-western-christian-literature

There is no book more important for our culture than the Bible, and it is fundamental to the study of English literature and language.

An authoritative assessment of the changing relationship between the Bible and the artsIn this unique Companion, 35 scholars, from world-famous to just beginning, explore the role of the Bible in art and of artistic motifs in the Bible. The specially commissioned chapters demonstrate that just as the arts have portrayed biblical stories in a variety of ways and media over the centuries, so what we call ‘the’ Bible is not actually a single entity but has been composed of fiercely contested translations of texts in many languages, whose selection has depended historically on a variety of cultural pressures, theological, social, and, not least, aesthetic.

The idea of tradition seems a timeless one, but our modern understanding of the term was actually shaped by the Victorian revival of tradition as a cornerstone of religion, art and culture. Stephen Prickett traces how the word 'tradition' fell out of use in English by the middle of the eighteenth century and how it returned in the nineteenth having radically changed and gained in meaning. Prickett analyses the work of authors who, like Burke, perhaps unexpectedly, avoid use of the concept, as well as those who, like Coleridge, Keble and Newman, who, variously influenced by German Romantics, explored it in detail, and disagreed profoundly with each other as to its implications. An important contribution to literature, history and theology, this sweeping work shows how people manufacture their own idea of truth, customs, or ancient wisdom to make sense of the past in terms of a problematic present.

First published in 1981. This book aims to show Romanticism as a response to certain questions – in literature, art, religion, philosophy and politics – that were being asked increasingly towards the end of the eighteenth century. The essays focus on growth and change (in society and the individual), nature, feeling and reason, and subjectivism – examining how these questions arose, why they were felt to be important and the kinds of answers that, consciously or unconsciously, the Romantics provided. This title will be of interest to students of literature, history and philosophy.

First published in 1981. This book aims to show Romanticism as a response to certain questions – in literature, art, religion, philosophy and politics – that were being asked increasingly towards the end of the eighteenth century. The essays focus on growth and change (in society and the individual), nature, feeling and reason, and subjectivism – examining how these questions arose, why they were felt to be important and the kinds of answers that, consciously or unconsciously, the Romantics provided. This title will be of interest to students of literature, history and philosophy.

An authoritative assessment of the changing relationship between the Bible and the artsIn this unique Companion, 35 scholars, from world-famous to just beginning, explore the role of the Bible in art and of artistic motifs in the Bible. The specially commissioned chapters demonstrate that just as the arts have portrayed biblical stories in a variety of ways and media over the centuries, so what we call ‘the’ Bible is not actually a single entity but has been composed of fiercely contested translations of texts in many languages, whose selection has depended historically on a variety of cultural pressures, theological, social, and, not least, aesthetic.

Romanticism was always culturally diverse. Though English-language anthologies have previously tended to see Romanticism as predominantly British, the term itself actually originated in Germany, where it became the banner of a Europe-wide movement involving the profound intellectual and aesthetic changes which we now associate with modernity. This anthology is the first to place British Romanticism within a comprehensive and multi-lingual European context, showing how ideas and writers interconnected across national and linguistic boundaries. By reprinting everything in the original languages, together with an English translation of all non-English material in parallel on the opposite page, it offers a new intellectual map of Romanticism. Material is thematically arranged as follows: - Art & Aesthetics - The Self - History - Language - Hermeneutics & Theology - Nature - The Exotic - ScienceWhile focusing on European texts, the inclusion of essays on their North American and Japanese reception means that Romanticism can be seen as a global phenomenon, influencing a surprising number of the ways in which the modern world sees itself.

Who are we and how do we define our inner selves? In his last work, Professor Stephen Prickett presents a literary and cultural exploration of our inner selves – and how we have created and written about them – from the Old Testament to social media. What he finds is that although our secret, inner, sense of self – what we feel makes us distinctively ‘us’ – seems a natural and permanent part of being human, it is in fact surprisingly new. Whilst confessional religious writings, from Augustine to Jane Austen, or even diaries of 20th-century Holocaust victims, have explored inwards as part of a path to self-discovery, our inner space has expanded beyond any possible personal experience. This development has enhanced our capacity not merely to write about what we have never seen, but even to create fantasies and impossible fictions around them.Yet our secret selves can also be a source of terror. The fringes of our inner worlds are often porous, ill-defined and susceptible to frightening forms of external control. Mystics and poets, from Dante to John Henry Newman or Gerard Manley Hopkins, sought God in their secret spaces not least because they feared the ‘abyss beneath.’ From the origin of human consciousness through modern history and into the future, Secret Selves uses literature to consider the profound possibilities and ramifications of our evolving ideas of self.