Edward Taylor: Toward Union With God; Studies in the Preparatory Meditations

Persistent critical attention has been directed to the poetry of Edward Taylor since Thomas H. Johnson\u27s publication of The Poetical Works of Edward Taylor in 1939. However, even after scrupulous efforts by literary scholars, the life and works of Taylor continue to provoke questions. The same, obviously, can be said for the lives and literary achievements of numerous figures; after all, the work of the biographer and literary critic is theoretically never done. But Edward Taylor, owing to scant biographical data and perhaps the shortness of time since the publication of his work, poses confounding questions (e.g., the reason for Taylor\u27s leaving England as a young man and the reason for his injunction against the publication of his writings). Central to this study, however, is a more intriguing question. Given the narrow religious setting of Colonial New England, a milieu which Willie T. Weathers correctly characterizes as not a very good school for poets, how does one account for poetry of the nature of the Preparatory Meditations, poetry celebrating man while taking note of his limitations and poetry focusing on a loving Christ rather than a militant Christ? The question appears to have gone largely unanswered

The treatment of the theme of repentance in religious verse

This study traces the development of the religious application of the "literature of tears" in English verse, beginning in 1595 with the publication of Southwell's Saint Peters complaynt, and concluding in 1610, when the publication of Giles Fletcher's sacred epic and the devotional lyrics of Campion marked the end of the vogue for the penitential "Complaint" established by Southwell's poem. It has been necessary in a few cases to include poems which fall into this category but which were published a few years after 1610.The first chapter deals with the theories of the poets concerning the writing of religious verse, their defensive or defiant attitudes, and their views on style. The second considers briefly the doctrine of repentance according to sixteenth and early seventeenth century theologians and preachers, noting their emphasis on tears and their examples of Biblical penitents. The next five chapters survey the poems grouped around these examples, St. Peter, the Magdalen, the parables, the Penitential Psalms and the Crucifixion, considering in each case theanalysis of repentance and the exhortations to the reader to identify himself with the subject. The last chapter deals in the same way with poems on such penitential themes as the Last Judgement and the transience of life, noting particularly Southwell's and Campion's lyrics, and the application of the sonnet to such topics. The epilogue offers briefly some reasons for the popularity of the theme and summarises the movement of religious verse in the period. Appendices contain unpublished poems from Egerton MS 2477 and biographical information, including some speculations as to the identity of G. Ellis and the relationship of his poem to one by Breton. There is a descriptive bibliography of primary sources and a summary bibliography of secondary sources. <p

Preaching Participation: The Theology of Achard of St. Victor

Thesis advisor: Boyd T. CoolmanAchard of St. Victor's (1100-1171) theology is best understood through the lens of participation in God. He identifies three modes of participation: creation, righteousness, and beatitude. Participation by creation denotes the common image of God found in all humans. Participation by righteousness is the central focus of Achard's theology and consists of the increase of virtue, manifest in the love of God and neighbor. Finally, participation by beatitude is unity Trinity. The modes of participation are progressive, each on building upon the previous mode. Participation establishes a framework which situates Achard's Christology, pneumatology, Trinitarian theology, theological anthropology, and ethics and also creates a theology that takes an individual's virtue as the starting point. This participation framework bridges speculative theology and practical application, reflecting the ecclesiastical reform movements of his time. The result is theology of Christian life that is a balance between contemplation and concrete action. Achard expresses his participation centered theology through the use of homiletical images that serve to teach and inspire. I argue that Achard has a master symbol of a triple interior cathedral that is built by Christ, through grace, in the souls of the faithful. The building of this structure corresponds with progress in the spiritual life, moving from participating in God through creation, righteousness, and beatitude. Achard's theology presents a dynamic relationship between theological doctrines and images, between pedagogy and application, and between the present life and the life to come.Thesis (PhD) — Boston College, 2015.Submitted to: Boston College. Graduate School of Arts and Sciences.Discipline: Theology