Solidly grounded in Milton's prose works and the long history of Milton scholarship, Milton among the Puritans: The Case for Historical Revisionism challenges many received ideas about Milton's brand of Christianity, philosophy, and poetry. It does so chiefly by retracing his history as a great "Puritan poet" and reexamining the surprisingly tenuous Whig paradigm upon which this history has been built. Catherine Martin not only questions the current habit of "lumping" Milton with the religious Puritans but agrees with a long line of literary scholars who find his values and lifestyle markedly inconsistent with their beliefs and practices. Pursuing this argument, Martin carefully reexamines the whole spectrum of seventeenth-century English Puritanism from the standpoint of the most recent and respected scholarship on the subject. Martin also explores other, more secular sources of Milton's thought, including his Baconianism, his Christian Stoic ethics, and his classical republicanism; she establishes the importance of these influences through numerous direct references, silent but clear citations, and typical tropes. All in all, Milton among the Puritans presents a radical reassessment of Milton's religious identity; it shows that many received ideas about the "Puritan Milton" are neither as long-established as most scholars believe nor as historically defensible as most literary critics still assume, and resituates Milton's great poems in the period when they were written, the Restoration.
Luther’s 95 Theses begin and end with the concept of suffering, and the question of why a benevolent God allows his creations to suffer remains one of the central issues of religious thought. In order to chart the processes by which religious discourse relating to pain and suffering became marginalized during the period from the Renaissance to the end of the seventeenth century, this book examines a number of works on the subject translated into English from (mainly) Spanish and Italian. Through such an investigation, it is possible to see how the translators and editors of such works demonstrate, in their prefaces and comments as well as in their fidelity or otherwise to the original text, an awareness that attitudes in England are different from those in Catholic countries. Furthermore, by comparing these translations with the discourse of native English writers of the period, a number of conclusions can be drawn regarding the ways in which Protestant England moved away from pre-Reformation attitudes of suffering and evolved separately from the Catholic culture which continued to hold sway in the south of Europe. The central conclusion is that once the theological justifications for undergoing, inflicting, or witnessing pain and suffering have been removed, discourses of pain largely cease to have a legitimate context and any kind of fascination with pain comes to seem perverse, if not perverted. The author observes an increasing sense of discomfort throughout the seventeenth century with texts which betray such fascination. Combining elements of theology, literature and history, this book provides a fascinating perspective on one of the key conundrums of early modern religious history.
Paper-contestations' and Textual Communities in England challenges traditional readings of literary history and proposes a fresh approach to the politics of consensus and contestation that distinguishes current scholarly debates about this period.
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