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Part 1 of this book provides an annotated edition of Samuel Harsnett's famous attack on the practice of exorcism, which had a profound influence upon Shakespeare's conception and writing of King Lear. Part 2 explores the context of Shakespeare's reading of Harsnett's book.
Not Peace But a Sword provides a case study in religious radicalism, as exemplified by the Puritanism of the English Revolution. Based on sermons preached to the Long Parliament and other political bodies, Stephen Baskerville demonstrates how Puritan religious and political ideas transformed the English Civil War into the world’s first great modern revolution. To understand why, Baskerville analyzes the underlying social changes that gave rise to Puritan radicalism. The Puritan intellectuals developed the sermon into a medium that conveyed not only popular political understanding but also a sophisticated political sociology that articulated a new social and political consciousness. In the process, they challenged the traditional political order and created a new order by appealing to the needs and concerns of a people caught up in the problems of rapid social and economic change. The book explores the social psychology behind the rise of Puritanism, as the Puritan ministers themselves presented it, through textual criticism of their own words, placing them in the mental context of their time, and offers a new understanding of the link between religious ideas and revolutionary politics.
The Oxford Handbook of the Early Modern Sermon is the first book to survey this rich new field for both students and specialists. It is divided into sections devoted to sermon composition, delivery, and reception; sermons in Scotland, Ireland, and Wales; English Sermons, 1500-1660; and English Sermons, 1660-1720.
'What may words say_?' A Reading of The Merchant of Venice contains, in a form resembling a running commentary, a comprehensive and in many respects unconventional interpretation of The Merchant of Venice. The play's development of ideas is unfolded in a literary analysis that focuses on the poet's words in their philological, historical, and philosophical contexts. What the words say is that the play is dominated by the three Delphic maxims, Know thyself, Nothing too much, and Give surety and harm is at hand. Within the intellectual and ethical compass of these tenets the two-stranded action of the play is developed, and the question why Shakespeare added the story of the caskets to the story of the bond is answered by the words law and choice, which are as closely connected semantically as the two stories are interrelated in the dramatic structure. The self-knowledge achieved in the musical cadence of the play is everyone's seeing God's image in the other person, and the law finally chosen is forgiveness.
We may think we know what defines religious fanaticism: violent action undertaken with dogmatic certainty. But the term fanatic, from the European Reformation to today, has never been a stable one. Then and now it has been reductively defined to justify state violence and to delegitimize alternative sources of authority. Unknowing Fanaticism rejects the simplified binary of fanatical religion and rational politics, turning to Renaissance literature to demonstrate that fanaticism was integral to how both modern politics and poetics developed, from the German Peasants’ Revolt to the English Civil War. The book traces two entangled approaches to fanaticism in this long Reformation moment: the targeting of it as an extreme political threat and the engagement with it as a deep epistemological and poetic problem. In the first, thinkers of modernity from Martin Luther to Thomas Hobbes and John Locke positioned themselves against fanaticism to pathologize rebellion and abet theological and political control. In the second, which arose alongside and often in response to the first, the poets of fanaticism investigated the link between fanatical self-annihilation—the process by which one could become a vessel for divine violence—and the practices of writing poetry. Edmund Spenser, John Donne, and John Milton recognized in the fanatic’s claim to be a passive instrument of God their own incapacity to know and depict the origins of fanaticism. Yet this crisis of unknowing was a productive one. It led these writers to experiment with poetic techniques that would allow them to address fanaticism’s tendency to unsettle the boundaries between human and divine agency and between individual and collective bodies. These poets demand a new critical method, which this book attempts to model: a historically-minded and politicized formalism that can attend to the complexity of the poetic encounter with fanaticism.
John Henry Newman (1801-90) was brought up in the Church of England in the Evangelical tradition. An Oxford graduate and Fellow of Oriel College, he was appointed Vicar of St Mary's Oxford in 1828; from 1839 onwards he began to have doubts about the claims of the Anglican Church and in 1845 he was received into the Roman Catholic Church. He was made a Cardinal in 1879. His influence on both the restoration of Roman Catholicism in England and the advance of Catholic ideas in the Church of England was profound. Volume VIII covers a turbulent period in Newman's life with the publication of Tract 90. His attempt to show the compatibility of the 39 Articles with Catholic doctrine caused a storm both in the University of Oxford and in the Church. He and others were horrified by the establishment of a joint Anglo-Prussian Bishopric in Jerusalem, considering it an attempt to give Apostolical succession to an heretical church. In 1842 he moved away from the hubbub of Oxford life to nearby Littlemore.
This 1998 study describes the most neglected site of political, religious and literary culture in early modern England: the court pulpits of Elizabeth I and James I. It unites the most fertile strains in early modern British history - the court and religion. Dr McCullough shows work previous to his own underestimated the place of religion in courtly culture, and presents evidence of the competing religious patronage not only of Elizabeth and James but also of Queen Anne, Prince Henry and Prince Charles. The book contextualises the political, religious and literary careers of court preachers such as Lancelot Andrewes, John Donne and William Laud, and presents evidence of the tensions between sermon- and sacrament-centred piety in the established Church period. Additional web resources provide the reader with a definitive calendar of court sermons for the period.