Includes sixteen essays that represent how challenging, stimulating, and far-ranging are the efforts to read Milton critically and deeply. This collection deals with the issue of evil, world of Milton's masque and the many worlds of his epic Paradise Lost.

Poetic Priesthood reads seventeenth-century devotional verse as staging a surprising competition between poetry and the established church. The work of John Donne, George Herbert, Richard Crashaw, John Milton, and Thomas Traherne suggests that the demands of faith are better understood by poets than by priests--even while four of these authors were also ordained. While recent scholarship has tended to emphasize the shaping influence of the liturgy on the poetry of this period, this book argues that verse instead presents readers with a mode of articulating piety that relies on formal experimentation, and that varies from the forms of the church rather than straightforwardly reproducing them. In crafting this poetic aid to devotion, these authors practiced an alternative and even more ample form of ministry than in their ecclesiastical activities. In the wake of the Reformation, the liturgy of the English church centered on rituals of communal prayer and praise, but the poetry considered in this study suggests that such rituals in fact risk distracting worshippers from the pleasures and challenges of navigating an individual relationship with God. Yet these poets do not make this suggestion by rejecting communal rituals outright. Their verse invokes ecclesiastical practice as a basis for formal innovation that suggests how intimacy with the divine might look, feel, and sound, connecting humans with their God more precisely and more individually than the liturgy can. As they shift between explicit comment on the liturgy and more subtle departures from it in the interplay of verse form and denotation, these authors claim the work of priesthood for poetry.

Texts and Readers in the Age of Marvell offers fresh perspectives from leading and emerging scholars on seventeenth-century British literature, with a focus on the surprising ways that texts interacted with writers and readers at specific cultural moments.

This book studies the interplay of theology and poetics in the three great epics of early-modern England: the Faerie Queene, Paradise Lost, and Paradise Regained. Bond examines the relationship between the poems’ primary heroes, Arthur and the Son, who are godlike, virtuous, and powerful, and the secondary heroes, Redcrosse and Adam, who are human, fallible, and weak. He looks back at the development of this pattern of dual heroism in classical, Medieval, and Italian Renaissance literature, investigates the ways in which Spenser and Milton adapted the model, and demonstrates how the Jesus of Paradise Regained can be seen as the culmination of this tradition. Challenging the opposition between “Calvinist,” “allegorical” Spenser and “Arminian,” “dramatic” Milton, this book offers a new account of their doctrinal and literary affinities within the European epic tradition. Arguing that Spenser influenced Milton in fundamental ways, Bond establishes a firmer structural and thematic link between the two authors, and shows how they transformed a strongly antifeminist genre by the addition of a crucial, although at times ambivalent, heroine. He also proposes solutions to some of the most difficult and controversial theological cruxes posed by these poems, in particular Spenser’s attitude to free will and Milton’s to the Trinity. By providing a deeper understanding of the religious agendas of these epics, this book encourages a rapprochement between scholarly approaches that are too narrowly concerned with either theology or poetics.

Although Milton wrote several poems and sonnets in his earlier career, he became known as a revolutionary and passionate political activist, beginning his political career with the pamphlets that he wrote on the current politics of his time, defending antimonarchical rule and republicanism, giving particular attention to the religious and civil liberties of the people and the necessity of a free commonwealth. However, following the restoration of monarchy, he had to stop writing political pamphlets because, as a republican and defender of regicide, Milton was in danger, and the new regime made it impossible for him to express his political thoughts safely. He embarked on a literary project which included his major poetical works, Paradise Lost and Paradise Regained and Samson Agonistes. Considering his earlier reputation as an ardent republican, leading an active political life, it can be stated that Milton could not detach himself from the political controversies of his time. Hence, he wrote Paradise Lost as a political poem in which he reflected and inserted his political views in an allegorical manner. This book re-reads Milton’s Paradise Lost in the light of his political views as reflected in his earlier political pamphlets. It argues that, using literature as a medium of expression, Milton intentionally wrote Paradise Lost as a political poem, in which, by re-writing the Biblical story of the Creation, the fall of Satan and the fall of Adam and Eve, he created a political subtext which reflected the social and political panorama of England of his time.

Vocal music was at the heart of English Renaissance poetry and drama. Virtuosic actor-singers redefined the theatrical culture of William Shakespeare and his peers. Composers including William Byrd and Henry Lawes shaped the transmission of Renaissance lyric verse. Poets from Philip Sidney to John Milton were fascinated by the disorienting influx of musical performance into their works. Musical performance was a driving force behind the period's theatrical and poetic movements, yet its importance to literary history has long been ignored or effaced. This book reveals the impact of vocalists and composers upon the poetic culture of early modern England by studying the media through which--and by whom--its songs were made. In a literary field that was never confined to writing, media were not limited to material texts. Scott Trudell argues that the media of Renaissance poetry can be conceived as any node of transmission from singer's larynx to actor's body. Through his study of song, Trudell outlines a new approach to Renaissance poetry and drama that is grounded not simply in performance history or book history but in a more synthetic media history.

How does one read the Old Testament as Christian Scripture? This question, voiced in both academic and ecclesial settings, invites a reflection on how to take these texts with both hermeneutical alertness and sustained imaginative seriousness. While scholars have recently engaged in robust discussion about theological hermeneutics, there have been relatively few worked examples with particular Old Testament texts. This book seeks to meet this need by providing a close reading of Isaiah 14:3–23, a text with a complex amalgam of textual, historical-critical, history-of-reception, and theological issues.