Böcker i ReFormations: Medieval and Early Modern-serien

Modern readers and writers find it natural to contrast the agency of realistic fictional characters to the constrained range of action typical of literary personifications. Yet no commentator before the eighteenth century suggests that prosopopoeia signals a form of reduced agency. Andrew Escobedo argues that premodern writers, including Spenser, Marlowe, and Milton, understood personification as a literary expression of will, an essentially energetic figure that depicted passion or concept transforming into action. As the will emerged as an isolatable faculty in the Christian Middle Ages, it was seen not only as the instrument of human agency but also as perversely independent of other human capacities, for example, intellect and moral character. Renaissance accounts of the will conceived of volition both as the means to self-creation and the faculty by which we lose control of ourselves. After offering a brief history of the will that isolates the distinctive features of the faculty in medieval and Renaissance thought, Escobedo makes his case through an examination of several personified figures in Renaissance literature: Conscience in the Tudor interludes, Despair in Doctor Faustus and book I of The Faerie Queen, Love in books III and IV of The Faerie Queen, and Sin in Paradise Lost. These examples demonstrate that literary personification did not amount to a dim reflection of "e;realistic"e; fictional character, but rather that it provided a literary means to explore the numerous conundrums posed by the premodern notion of the human will. This book will be of great interest to faculty and graduate students interested in medieval studies and Renaissance literature.

Traditionally, Christian martyrdom is a repetition of the story of Christ's suffering and death: the more closely the victim replicates the Christological model, the more legible the martyrdom. But if the textual construction of martyrdom depends on the rehearsal of a paradigmatic story, how do we reconcile the broad range of individuals, beliefs, and persecutions seeking justification by claims of martyrdom? Observing how martyrdom is constituted through the interplay of historical event and literary form, Alice Dailey explores the development of English martyr literature through the period of intense religious controversy from the heresy executions of Queen Mary to the regicide of 1649. Through close study of texts ranging from late medieval passion drama and hagiography to John Foxe's Acts and Monuments, martyrologies of the Counter-Reformation, Charles I's Eikon Basilike, and John Milton's Eikonoklastes, The English Martyr from Reformation to Revolution traces the shifting constructions of the martyr figure across Reformation England. By putting history and literary form in dialogue, Dailey describes not only the reformation of one of the oldest, most influential genres of the Christian West but a revolution in the very concept of martyrdom. In late sixteenth- and early seventeenth-century England, she argues, martyrdom develops from medieval notions of strict typological repetition into Charles I's defense of individual conscience-an abstract, figurative form of martyrdom that survives into modernity. Far from static or purely formulaic, martyrology emerges in Dailey's study as a deeply nuanced genre that discloses the mutually constitutive relationship between the lives we live and the stories we tell.

Thomas More is a complex and controversial figure who has been regarded as both saint and persecutor, leading humanist and a representative of late medieval culture. His religious writings, with their stark and at times violent attacks on what More regarded as heresy, have been hotly debated. In Writing Faith and Telling Tales, Thomas Betteridge sets More's writings in a broad cultural and chronological context, compares them to important works of late fourteenth- and fifteenth-century vernacular theology, and makes a compelling argument for the revision of existing histories of Thomas More and his legacy. Betteridge focuses on four areas of More's writings: politics, philosophy, theology, and devotion. He examines More's History of King Richard III as a work of both history and political theory. He discusses Utopia and the ways in which its treatment of reason reflects More's Christian humanism. By exploring three of More's lesser known works, The Supplication of Souls, The Confutation, and The Apology, Betteridge demonstrates that More positioned his understanding of heresy within and against a long tradition of English anti-heretical writing, as represented in the works of Hoccleve, Lydgate, and Love. Finally, Betteridge focuses on two key concepts for understanding More's late devotional works: prayer and the book of Christ. In both cases, Betteridge claims, More seeks to develop a distinctive position that combines late medieval devotionalism with an Augustinian emphasis on the ethics of writing and reading. Writing Faith and Telling Tales poses important questions concerning periodization and confessionalization and will influence future work on the English Reformation and humanist writing in England.

In Unwritten Verities: The Making of England's Vernacular Legal Culture, 1463-1549, Sebastian Sobecki argues that the commitment by English common law to an unwritten tradition, along with its association with Lancastrian political ideas of consensual government, generated a vernacular legal culture on the eve of the Reformation that challenged the centralizing ambitions of Tudor monarchs, the scriptural literalism of ardent Protestants, and the Latinity of English humanists. Sobecki identifies the widespread dissemination of legal books and William Caxton's printing of the Statutes of Henry VII as crucial events in the creation of a vernacular legal culture. He reveals the impact of medieval concepts of language, governance, and unwritten authority on such sixteenth-century humanists, reformers, playwrights, and legal writers as John Rastell, Thomas Elyot, Christopher St. German, Edmund Dudley, John Heywood, and Thomas Starkey. Unwritten Verities argues that three significant developments contributed to the emergence of a vernacular legal culture in fifteenth-century England: medieval literary theories of translation, a Lancastrian legacy of conciliar government, and an adherence to unwritten tradition. This vernacular legal culture, in turn, challenged the textual practices of English humanism and the early Reformation in the following century. Ultimately, the spread of vernacular law books found a response in the popular rebellions of 1549, at the helm of which often stood petitioners trained in legal writing. Informed by new developments in medieval literature and early modern social history, Unwritten Verities sheds new light on law printing, John Fortescue's constitutional thought, ideas of the commonwealth, and the role of French in medieval and Tudor England."e;Sebastian Sobecki's lucid and lively study seeks to address a major lacuna in the current understanding of English vernacularity from the fourteenth to the sixteenth centuries: English common law. This huge body of knowledge and practice, written and unwritten, awaits focused attention from historians and literary historians, particularly in the light of new scholarship on Anglo-French vernacularity in this period. Sobecki's ambitious, original, and deeply considered account includes such figures as John Fortescue, John Rastell, and Christopher St. German and their investments in and influence on early Tudor commonality. The range and intelligence of his approach to this material, his ability to think beyond period and disciplinary boundaries, and his alertness to the complex bilingual condition of English intellectuals add a compelling dimension to the debate on the linguistic and political shapes of insular identity in these centuries."e; -Ardis Butterfield, John M. Schiff Professor of English, Yale University"e;Unwritten Verities proposes an arresting and original thesis: that the English common law's commitment to an oral tradition permitted it, on the eve of the Reformation, to become a transformative repository for notions of consensual government, of the inwardness of spiritual jurisdiction, and of the preeminence of English. This elegantly written and engagingly controversial book will stimulate literary scholars, legal historians, and historians of political thought to look afresh at some of their fundamental assumptions about English literature, politics, and the law at the turn of the fifteenth century."e; -Lorna Hutson, Berry Professor of English Literature, University of St. Andrews

This book challenges the adequacy of identifying religious identity with confessional identity.The Reformation complicated the issue of religious identity, especially among Christians for whom confessional violence at home and religious wars on the continent had made the darkness of confessionalization visible. Robert E. Stillman explores the identity of "e;Christians without names,"e; as well as their agency as cultural actors in order to recover their consequence for early modern religious, political, and poetic history.Stillman argues that questions of religious identity have dominated historical and literary studies of the early modern period for over a decade. But his aim is not to resolve the controversies about early modern religious identity by negotiating new definitions of English Protestants, Catholics, or "e;moderate"e; and "e;radical"e; Puritans. Instead, he provides an understanding of the culture that produced such a heterogeneous range of believers by attending to particular figures, such as Antonio del Corro, John Harington, Henry Constable, and Aemilia Lanyer, who defined their pious identity by refusing to assume a partisan label for themselves. All of the figures in this study attempted as Christians to situate themselves beyond, between, or against particular confessions for reasons that both foreground pious motivations and inspire critical scrutiny. The desire to move beyond confessions enabled the birth of new political rhetorics promising inclusivity for the full range of England's Christians and gained special prominence in the pursuit of a still-imaginary Great Britain. Christian Identity, Piety, and Politics in Early Modern England is a book that early modern literary scholars need to read. It will also interest students and scholars of history and religion.

Matthew J. Smith seeks to expand our view of ""the theatrical."" By revealing the creative and phenomenal ways that performances reshaped religious material in early modern England, he offers a more inclusive and integrative view of performance culture.

Offers an insight into England's religious pluralism, revealing a porousness between medieval and early modern perspectives toward the Virgin and dispelling the notion that Catholic and Protestant attitudes on the subject were completely different.

Presents a sustained examination of the relationship between Eucharistic controversy and English drama across the Reformation divide. In this compelling interdisciplinary study, Jay Zysk contends that the Eucharist is not just a devotional object or doctrinal crux, it also shapes a way of thinking about physical embodiment and textual interpretation in theological and dramatic contexts.

Characterizes the history of early modern mysticism as one in which relationships of continuity within transformations occurred. Rather than focus on the departures of the sixteenth-century Reformation from medieval traditions, the essays in this volume explore the survival and transformation of mysticism between the late Middle Ages and the early modern period.

Sheds light on medieval constructions of the self as they emerge from within a deeply sacramental culture. The book examines the medieval morality play, a genre that addresses the question of what it means to be human and takes up the ritual traditions of confession and penance, long associated with medieval interiority, as its primary subjects.

Tropologies is the first book-length study to elaborate the medieval and early modern theory of the tropological, or moral, sense of scripture. Ryan McDermott argues that tropology is not only a way to interpret the Bible but also a theory of literary and ethical invention. The "e;tropological imperative"e; demands that words be turned into works-books as well as deeds. Beginning with Augustine, Jerome, and Gregory the Great, then treating monuments of exegesis such as the Glossa ordinaria and Nicholas of Lyra, as well as theorists including Thomas Aquinas, Erasmus, Martin Luther, and others, Tropologies reveals the unwritten history of a major hermeneutical theory and inventive practice. Late medieval and early Reformation writers adapted tropological theory to invent new biblical poetry and drama that would invite readers to participate in salvation history by inventing their own new works. Tropologies reinterprets a wide range of medieval and early modern texts and performances-including the Patience-Poet, Piers Plowman, Chaucer, the York and Coventry cycle plays, and the literary circles of the reformist King Edward VI-to argue that "e;tropological invention"e; provided a robust alternative to rhetorical theories of literary production. In this groundbreaking revision of literary history, the Bible and biblical hermeneutics, commonly understood as sources of tumultuous discord, turn out to provide principles of continuity and mutuality across the Reformation's temporal and confessional rifts. Each chapter pursues an argument about poetic and dramatic form, linking questions of style and aesthetics to exegetical theory and theology. Because Tropologies attends to the flux of exegetical theory and practice across a watershed period of intellectual history, it is able to register subtle shifts in literary production, fine-tuning our sense of how literature and religion mutually and dynamically informed and reformed each other.

Rather than focus on the departures of the sixteenth-century Reformation from medieval traditions, the essays in this volume explore one of the most remarkable yet still under-studied chapters in its history: the survival and transformation of mysticism between the late Middle Ages and the early modern period.

Pastoral poetry has long been considered a signature Renaissance mode: originating in late sixteenth-century England via a rediscovery of classical texts, it is concerned with self-fashioning and celebrating the court. But, as Katherine C. Little demonstrates in Transforming Work: Early Modern Pastoral and Medieval Poetry, the pastoral mode is in fact indebted to medieval representations of rural labor. Little offers a new literary history for the pastoral, arguing that the authors of the first English pastorals used rural laborers familiar from medieval texts-plowmen and shepherds-to reflect on the social, economic, and religious disruptions of the sixteenth century. In medieval writing, these figures were particularly associated with the reform of the individual and the social world: their work also stood for the penance and good works required of Christians, the care of the flock required of priests, and the obligations of all people to work within their social class. By the sixteenth century, this reformism had taken on a dangerous set of associations-with radical Protestantism, peasants' revolts, and complaints about agrarian capitalism. Pastoral poetry rewrites and empties out this radical potential, making the countryside safe to write about again. Moving from William Langland's Piers Plowman and the medieval shepherd plays, through the Piers Plowman-tradition, to Edmund Spenser's pastorals, Little's reconstructed literary genealogy discovers the "e;other"e; past of pastoral in the medieval and Reformation traditions of "e;writing rural labor."e;

Examines a diverse set of poems, plays, and chronicles produced in Cheshire and its vicinity from the 1190s to the 1650s that argue for the localization of British literary history. This title challenges chronologies of literary history that emphasize cultural rupture and view the 'Renaissance' as a sharp break from England's medieval past.

Explores the topic of female spirituality. Through her analyses of the variety of ways in which medieval spirituality was deliberately and actively carried forward to the early modern period, Nancy Bradley Warren underscores both continuities and revisions that challenge conventional distinctions between medieval and early modern culture.

In Miserere Mei, Clare Costley King'oo examines the critical importance of the Penitential Psalms in England between the end of the fourteenth and the beginning of the seventeenth century. During this period, the Penitential Psalms inspired an enormous amount of creative and intellectual work: in addition to being copied and illustrated in Books of Hours and other prayer books, they were expounded in commentaries, imitated in vernacular translations and paraphrases, rendered into lyric poetry, and even modified for singing. Miserere Mei explores these numerous transformations in materiality and genre. Combining the resources of close literary analysis with those of the history of the book, it reveals not only that the Penitential Psalms lay at the heart of Reformation-age debates over the nature of repentance, but also, and more significantly, that they constituted a site of theological, political, artistic, and poetic engagement across the many polarities that are often said to separate late medieval from early modern culture.Miserere Mei features twenty-five illustrations and provides new analyses of works based on the Penitential Psalms by several key writers of the time, including Richard Maidstone, Thomas Brampton, John Fisher, Martin Luther, Sir Thomas Wyatt, George Gascoigne, Sir John Harington, and Richard Verstegan. It will be of value to anyone interested in the interpretation, adaptation, and appropriation of biblical literature; the development of religious plurality in the West; the emergence of modernity; and the periodization of Western culture. Students and scholars in the fields of literature, religion, history, art history, and the history of material texts will find Miserere Mei particularly instructive and compelling.

Investigates the figure of Mary Magdalene in post-medieval English religious writings and visual representations. This title argues that the medieval Magdalene story was not discarded as part of Reformation iconoclasm, but was enthusiastically embraced by English writers and artists and retold in a wide array of genres.

Adopts a comparative, boundary-crossing approach to consider one of the most canonical of literary figures, Geoffrey Chaucer. This book breaks new ground by considering Chaucer's Continental interests as they inform his participation in religious debates concerning such subjects as female spirituality and Lollardy.