Download Milton and Heresy by John P. Rumrich, Stephen B. Dobranski PDF

By John P. Rumrich, Stephen B. Dobranski

"These notable essays dislodge the tenacious assumption that Milton's spiritual concept is orthodox." - John Childs, Albion

"...splendid..." - Larry R. Isitt, Church History

Book Description
It is incredibly paradoxical that John Milton--who antagonistic youngster baptism, supported regicide, defended divorce and authorized of polygamy--should be heard as a voice of orthodoxy. but glossy scholarship has frequently understated or defined away his heretical evaluations. This choice of essays investigates points of his works inconsistent with traditional ideals, exhibiting how Milton, as poet, philosopher and public servant, eschewed dogma and considered indeterminacy and uncertainty as primary to human existence.

List of individuals

Introduction: Heretical Milton - Stephen B. Dobranski and John P. Rumrich

1. Milton on heresy - Janel Mueller
2. Milton's antiprelatical tracts and the marginality of doctrine - Thomas okay Corns
3. How radical was once the younger Milton? - Barbara okay. Lewalski

4. Milton's Arianism: why it issues -John R Rumrich
5. "Elect above the rest": theology as self-representation in Milton - Stephen M. Fallon
6. Milton's kisses - William Kerrigan

PART III HERESY AND neighborhood
7. Licensing Milton's heresy - Stephen B. Dobranski
8. Milton and the reason of insulting - John okay. Hale
9. Treason opposed to God and country: blasphemy in Milton's tradition and Paradise misplaced - David Loewenstein
10. The politics of functionality within the internal theater: Samson Agonistes as closet drama - Elizabeth Sauer

11. announcing everlasting windfall: John Milton in the course of the window of liberation theology - John S. Bennett
12. Milton's transgressive maneuvers: receptions (then and now) and the sexual politics of Paradise misplaced - Joseph Wittreich


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Extra resources for Milton and Heresy

Example text

On the showing of his whole corpus of prose, this hardly seems likely. Thus his sustained efforts to connect hairesis positively with ekklesia appearfinallyto crumble in the face of the imperative Milton saw of legitimating the forms of Protestant sectarianism in Restoration England. " As there were Pythagoreans, Platonists, Aristotelians, Stoics, and Epicureans in antiquity, so Milton catalogues "Lutherans, Calvinists, Anabaptists, Socinians, Arminians" in the present (CP Will: 423). He also proceeds to characterize their seeking and choosing in accordance with the range of meanings encompassed by hairesis in its Hellenistic, pre-Pauline senses: "So long as all these profess to set the Word of God only before them as the Rule of faith and obedience; and use all diligence and sincerity of heart, by reading, by learning, by study, by prayer for the Illumination of the holy Spirit, to understand the Rule and obey it, they have done what man can do" (CPvill: 423-24).

Several possible explanations suggest themselves. Perhaps Sharpe and Davies are right: Arminianism is not a significant issue in 1640-41; thus, Milton may merely reflect the non-doctrinal focus of popular religious anxiety. However, it is surely significant that Milton does not attack Laudian "Arminianism" in even the tendentious, non-technical terms of The First and Large Petition. The doctrinal division within the Caroline church and its place in the origins of the Civil War constitute a fiercely disputed field among ecclesiastical and political historians.

As he declares, "Sects may be in a true Church as well as in a false, when men follow the Doctrine too much for the Teachers sake . . and this becomes through Infirmity, implicit Faith," and again, 34 JANEL MUELLER Schism is a rent or division in the Church, when it comes to the separating of Congregations; and may also happen to a true Church, as well as to a false; yet in the true needs not tend to the breaking of Communion; if they can agree in the right administration of that wherein they Communicate, keeping their other Opinions to themselves, not being destructive to Faith (CP VIII: 422).

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