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By Hilary Fraser

This learn is a crucial contribution to the highbrow heritage of Victorian England which examines the religio-aesthetic theories of a few relevant writers of the time. Dr Fraser starts off with a dialogue of the cultured dimensions of Tractarian theology after which proceeds to the orthodox certainties of Hopkins' thought of inscape, Ruskin's and Arnold's moralistic feedback of literature and the visible arts, and Pater's and Wilde's religion in a faith of paintings. the writer identifies major cultural and historic stipulations which decided the interdependence of aesthetic and non secular sensibility within the interval. She argues that yes tensions within the considered Wordsworth and Coleridge - tensions among poetry and faith, uprising and response, individualism and authority - persisted to appear themselves during the Victorian age, and as society grew to become more and more democratic, faith in flip turned more and more own and secular.

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Extra info for Beauty and Belief: Aesthetics and Religion in Victorian Literature

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Having rather defensively argued that the worship of Christ in any form would surely not be forbidden but rather sanctioned,16 0 he goes on to illustrate the moral and devotional compulsion of adoration : Christ's Person is in the holy Eucharist by the presence of His Body and Blood therein. 162 He knew he was treading on dangerous ground when he declared his belief in a corporeal Presence163 and he was careful to qualify this and thereby protect himself against charges of ' gross carnal belief ' by specifying that it was a Presence only for the purposes of the Sacrament.

Butler's philosophy itself corroborated the theological speculations of the early Church Fathers, to whom Keble looked as the representatives of the true Catholic Church. The Fathers had achieved a perfect synthesis of their religion and their sacramental interpretation of nature and life, a synthesis which had slipped away from later generations of Christians, until it was finally destroyed by rationalism. Keble hoped to reinstate the whole outlook of the Church Fathers by publishing a new edition of their writings, and so the Library of the Fathers came into Tract Eighty-Nine, being.

The Scriptures are the living educts of the Imagination; of that reconciling and mediatory power, which incorporating the Reason in Images of the Sense, and organizing (as it were) the flux of the Senses by the permanence and 23 Beauty and Belief self-circling energies of the gives Reason, birth to the system of symbols, harmonious in themselves, and consubstantial with the truths, of which they are the conductors. 94 Scriptural language is free from 'the hollowness of abstractions '. It is a language of Symbol, and Symbol is characterized by a translucence of the Special in the Individual or of the General in the Especial or of the Universal in the General.

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