Poet, painter, and engraver William Blake died in 1827 in obscure poverty with few admirers. The attention paid today to his remarkable poems, prints, and paintings would have astonished his contemporaries. Admired for his defiant, uncompromising creativity, he has become one of the most anthologized and studied writers in English and one of the most studied and collected British artists. His urge to cast words and images into masterpieces of revelation has left us with complex, forceful, extravagant, some times bizarre works of written and visual art that rank among the greatest challenges to plain understanding ever created. This Companion aims to provide guidance to Blake s work in fresh and readable introductions: biographical, literary, art historical, political, religious, and bibliographical. Together with a chronology, guides to further reading, and glossary of terms, they identify the key points of departure into Blake s multifarious world and work.

In this innovative study, Jesse challenges the prevailing view of Blake as an antinomian and describes him as a theological moderate who defended an evangelical faith akin to the Methodism of John Wesley. She arrives at this conclusion by contextualizing Blake’s works not only within Methodism, but in relation to other religious groups he addressed in his art, including the Established Church, deism, and radical religions. Further, she analyzes his works by sorting out the theological “road signs” he directed to each audience. This approach reveals Blake engaging each faction through its most prized beliefs, manipulating its own doctrines through visual and verbal guide-posts designed to communicate specifically with that group. She argues that, once we collate Blake’s messages to his intended audiences—sounding radical to the conservatives and conservative to the radicals—we find him advocating a system that would have been recognized by his contemporaries as Wesleyan in orientation. This thesis also relies on an accurate understanding of eighteenth-century Methodism: Jesse underscores the empirical rationalism pervading Wesley’s theology, highlighting differences between Methodism as practiced and as publicly caricatured. Undergirding this project is Jesse’s call for more rigorous attention to the dramatic character of Blake’s works. She notes that scholars still typically use phrases like “Blake says” or “Blake believes,” followed by some claim made by a Blakean character, without negotiating the complex narrative dynamics that might enable us to understand the rhetorical purposes of that statement, as heard by Blake’s respective audiences. Jesse maintains we must expect to find reflections in Blake’s works of all the theologies he engaged. The question is: what was he doing with them, and why? In order to divine what Blake meant to communicate, we must explore how those he targeted would have perceived his arguments. Jesse concludes that by analyzing the dramatic character of Blake’s works theologically through this wide-angled, audience-oriented approach, we see him orchestrating a grand rapprochement of the extreme theologies of his day into a unified vision that integrates faith and reason.

Over the last ten years the field of Blake studies has profited from new discoveries about Blake's life and work. This book examines the effect that Blake's mother's recently discovered Moravianism has had on our understanding of his poetry, and gives special attention to Moravianism and Swedenborgianism and their relation to his sexual politics. This is accomplished by a close reading of Blake's poetry, which examines in detail the subjects of religion, sex, and the attempted colonization of Africa by a Swedenborgian utopian group.

This carefully crafted ebook: "All Religions Are One & There Is No Natural Religion (Illuminated Manuscript with the Original Illustrations of William Blake)" is formatted for your eReader with a functional table of contents. All Religions are One is the title of a series of philosophical aphorisms by William Blake, written in 1788. Following on from his initial experiments with relief etching in the non-textual The Approach of Doom (1787), All Religions are One and There is No Natural Religion represent Blake's first successful attempt to combine image and text via relief etching, and are thus the earliest of his illuminated manuscripts. As such, they serve as a significant milestone in Blake's career. William Blake (1757 – 1827) was a British poet, painter, visionary mystic, and engraver, who illustrated and printed his own books. Blake proclaimed the supremacy of the imagination over the rationalism and materialism of the 18th-century. Largely unrecognised during his lifetime, Blake is now considered a seminal figure in the history of both the poetry and visual arts of the Romantic Age.

Seminar paper from the year 2009 in the subject English Language and Literature Studies - Literature, grade: 2,0, University of Trier (Fachbereich II, Anglistik), course: Literature and Religion: From the Renaissance to Romanticism, language: English, abstract: The English poet and painter William Blake appears to be mysterious, mainly because his works are not easy to comprehend. His poems and books are full of religious and philosophical questions and metaphors, some of his works are even accompanied by paintings which make his legacy even more complex. Blake lived in revolutionary times. The era can be characterised as a time of big upheavals and major changes in society. Reasons for this are the French and the American Revolution which had an influence on writers of the early Romantic period. Furthermore the first signs of industrialisation in the late 18th century showed the need for political reforms. A connection between the events in France and the apocalyptic prophecies in the bible was drawn - a belief in a universal peace, similar to the promise of paradise following this apocalypse in the bible. When this hope was not satisfied, thinkers did not abandon it, but started a quiet, moralistic revolution. In Blake's work, both the social criticism and the religious aspect can clearly be found. This paper wants to find out about William Blake's (religious) beliefs which are often seen as idiosyncratic. It tries to explain the most significant influences on Blake and his writing by illustrating his relationship with the Church of his time, the ideas of the Deist movement and the influence of the mystic Emanuel Swedenborg. Afterwards it will describe the influences of religion on the well-known volumes of poetry "Songs of Innocence" and "Songs of Experience" by commenting on exemplary poems of both volumes.

All Religions are One is the title of a series of philosophical aphorisms by William Blake, written in 1788. Following on from his initial experiments with relief etching in the non-textual The Approach of Doom (1787), All Religions are One and There is No Natural Religion represent Blake's first successful attempt to combine image and text via relief etching, and are thus the earliest of his illuminated manuscripts. As such, they serve as a significant milestone in Blake's career. William Blake (1757 – 1827) was a British poet, painter, visionary mystic, and engraver, who illustrated and printed his own books. Blake proclaimed the supremacy of the imagination over the rationalism and materialism of the 18th-century. Largely unrecognised during his lifetime, Blake is now considered a seminal figure in the history of both the poetry and visual arts of the Romantic Age.

In this innovative study, Jesse challenges the prevailing view of Blake as an antinomian and describes him as a theological moderate who defended an evangelical faith akin to the Methodism of John Wesley. She arrives at this conclusion by contextualizing Blake's works not only within Methodism, but in relation to other religious groups he addressed in his art, including the Established Church, deism, and radical religions. Further, she analyzes his works by sorting out the theological "road signs" he directed to each audience. This approach reveals Blake engaging each faction through its most prized beliefs, manipulating its own doctrines through visual and verbal guide-posts designed to communicate specifically with that group. She argues that, once we collate Blake's messages to his intended audiences--sounding radical to the conservatives and conservative to the radicals--we find him advocating a system that would have been recognized by his contemporaries as Wesleyan in orientation. This thesis also relies on an accurate understanding of eighteenth-century Methodism: Jesse underscores the empirical rationalism pervading Wesley's theology, highlighting differences between Methodism as practiced and as publicly caricatured. Undergirding this project is Jesse's call for more rigorous attention to the dramatic character of Blake's works. She notes that scholars still typically use phrases like "Blake says" or "Blake believes," followed by some claim made by a Blakean character, without negotiating the complex narrative dynamics that might enable us to understand the rhetorical purposes of that statement, as heard by Blake's respective audiences. Jesse maintains we must expect to find reflections in Blake's works of all the theologies he engaged. The question is: what was he doing with them, and why? In order to divine what Blake meant to communicate, we must explore how those he targeted would have perceived his arguments. Jesse concludes that by analyzing the dramatic character of Blake's works theologically through this wide-angled, audience-oriented approach, we see him orchestrating a grand rapprochement of the extreme theologies of his day into a unified vision that integrates faith and reason.