The Eucharist, Poetics, and Secularization from the Middle Ages to Milton explains the astonishing centrality of the eucharist to poets with a variety of denominational affiliations, writing on a range of subjects, across an extended period in literary history. Whether they are praying, thinking about politics, lamenting unrequited love, or telling fart jokes, late medieval and early modern English poets return again and again to the eucharist as a way of working out literary problems. Tracing this connection from the fourteenth through the seventeenth century, this book shows how controversies surrounding the nature of signification in the sacrament informed understandings of poetry. Connecting medieval to early modern England, it presents a history of 'eucharistic poetics' as it appears in the work of seven key poets: the Pearl-poet, Chaucer, Robert Southwell, John Donne, George Herbert, Richard Crashaw, and John Milton. Reassessing this range of poetic voices, The Eucharist, Poetics, and Secularization overturns an oft-repeated argument that early modern poetry's fascination with the eucharist resulted from the Protestant rejection of transubstantiation and its supposedly enchanted worldview. Instead of this tired secularization story, it fleshes out a more capacious conception of eucharistic presence, showing that what interested poets about the eucharist was its insistence that the mechanics of representation are always entangled with the self's relation to the body and to others. The book thus forwards a new historical account of eucharistic poetics, placing this literary phenomenon within a longstanding negotiation between embodiment and disembodiment in Western religious and cultural history.

Religious satire and polemic constitute an elusive presence in Paradise Lost. John N. King shows how Milton's poem takes on new meaning when understood as part of a strategy of protest against ecclesiastical formalism and clericalism. The experience of Adam and Eve before the Fall recalls many Puritan devotional habits. After the Fall, they are prone to 'idolatrous' ritual and ceremony that anticipate the religious 'error' of Milton's own age. Vituperative sermons, broadsides and pamphlets, notably Milton's own tracts, afford a valuable context for recovering the poem's engagement with the violent history of the Civil Wars, Commonwealth and Restoration, while contemporary visual satires help to clarify Miltonic practice. Eighteenth-century critics who attacked breaches of decorum and sublimity in Paradise Lost alternately deplored and ignored a literary and polemical tradition deployed by Milton's contemporaries. This important study, first published in 2000, sheds light on Milton's epic and its literary and religious contexts.

In this book, Travis DeCook explores the theological and political innovations found in early modern accounts of the Bible's origins. In the charged climate produced by the Reformation and humanist historicism, writers grappled with the tension between the Bible's divine and human aspects, and they produced innovative narratives regarding the agencies and processes through which the Bible came into existence and was transmitted. DeCook investigates how these accounts of Scripture's production were taken up beyond the expected boundaries of biblical study, and were redeployed as the theological basis for wide-reaching arguments about the proper ordering of human life. DeCook provides a new, critical perspective on ideas regarding secularity, secularization, and modernity, challenging the dominant narratives regarding the Bible's role in these processes. He shows how these engagements with the Bible's origins prompt a rethinking of formulations of secularity and secularization in our own time.

Stories of contemporary exorcisms are largely met with ridicule, or even hostility. Sean McCloud argues, however, that there are important themes to consider within these narratives of seemingly well-adjusted people who attend school, go shopping, watch movies, and also happen to fight demons. American Possessions examines Third Wave spiritual warfare, a late twentieth-, early twenty-first century movement of evangelicals focused on banishing demons from human bodies, material objects, land, regions, political parties, and nation states. While Third Wave beliefs may seem far removed from what many scholars view as mainstream religious practice, McCloud argues that the movement provides an ideal case study for identifying some of the most prominent tropes within the contemporary American religious landscape. Drawing on interviews, television shows, documentaries, websites, and dozens of spiritual warfare handbooks, McCloud examines Third Wave practices such deliverance rituals (a uniquely Protestant form of exorcism), spiritual housekeeping (the removal of demons from everyday objects), and spiritual mapping (searching for the demonic in the physical landscape). Demons, he shows, are the central fact of life in the Third Wave imagination. McCloud provides the first book-length study of this influential movement, highlighting the important ways that it reflects and diverts from the larger, neo-liberal culture from which it originates.

Sacramental Poetics at the Dawn of Secularism asks what happened when the world was shaken by challenges to the sacred order as people had known it, an order that regulated both their actions and beliefs. When Reformers gave up the doctrine of transubstantiation (even as they held onto revised forms of the Eucharist), they lost a doctrine that infuses all materiality, spirituality, and signification with the presence of God. That presence guaranteed the cleansing of human fault, the establishment of justice, the success of communication, the possibility of union with God and another, and love. These longings were not lost but displaced, Schwartz argues, onto other cultural forms in a movement from ritual to the arts, from the sacrament to the sacramental. Investigating the relationship of the arts to the sacred, Schwartz returns to the primary meaning of "sacramental" as "sign making," noting that because the sign always points beyond itself, it participates in transcendence, and this evocation of transcendence, of mystery, is the work of a sacramental poetics.

Embracing the viewpoints of Catholic, Protestant, or Orthodox thinkers, of conservatives, liberals, radicals, and agnostics, Christianity today is anything but monolithic or univocal. In The Oxford Companion to Christian Thought, general editor Adrian Hastings has tried to capture a sense of the great diversity of opinion that swirls about under the heading of Christian thought. Indeed, the 260 contributors, who hail from twenty countries, represent as wide a range of perspectives as possible.Here is a comprehensive and authoritative (though not dogmatic) overview of the full spectrum of Christian thinking. Within its 600 alphabetically arranged entries, readers will find lengthy survey articles on the history of Christian thought, on national and regional traditions, and on various denominations, from Anglican to Unitarian. There is ample coverage of Eastern thought as well, examining the Christian tradition in China, Japan, India, and Africa. The contributors examine major theological topics such as resurrection, the Eucharist, and grace as well as controversial issues such as homosexuality and abortion. In addition, short entries illuminate symbols such as water and wine, and there are many profiles of leading theologians, of non-Christians who have deeply influenced Christian thinking, including Aristotle and Plato, and of literary figures such as Dante, Milton, and Tolstoy. Most articles end with a list of suggested readings and the book features a large number of cross-references.The Oxford Companion to Christian Thought is an indispensable guide to one of the central strands of Western culture. An essential volume for all Christians, it is a thoughtful gift for the holidays.

div What does eating have to do with aesthetic taste? While most accounts of aesthetic history avoid the gustatory aspects of taste, this book rewrites standard history to uncover the constitutive and dramatic tension between appetite and aesthetics at the heart of British literary tradition. From Milton through the Romantics, the metaphor of taste serves to mediate aesthetic judgment and consumerism, gusto and snobbery, gastronomes and gluttons, vampires and vegetarians, as well as the philosophy and physiology of food. The author advances a theory of taste based on Milton’s model of the human as consumer (and digester) of food, words, and other commodities—a consumer whose tasteful, subliminal self remains haunted by its own corporeality. Radically rereading Wordsworth’s feeding mind, Lamb’s gastronomical essays, Byron’s cannibals and other deviant diners, and Kantian nausea, Taste resituates Romanticism as a period that naturally saw the rise of the restaurant and the pleasures of the table as a cultural field for the practice of aesthetics. /DIV

Vols. for 1969- include ACTFL annual bibliography of books and articles on pedagogy in foreign languages 1969-

Winner of the Book of the Year Award for the Conference on Christianity and Literature.--Thomas H. Luxon, Dartmouth College "CHOICE"

Octavio Paz launches a far-ranging excursion into the "incestuous and tempestuous" relations between modern poetry and the modern epoch. From the perspective of a Spanish-American and a poet, he explores the opposite meanings that the word "modern" has held for poets and philosophers, artists, and scientists. Tracing the beginnings of the modern poetry movement to the pre-Romantics, Paz outlines its course as a contradictory dialogue between the poetry of the Romance and Germanic languages. He discusses at length the unique character of Anglo-American "modernism" within the avant-garde movement, and especially vis- -vis French and Spanish-American poetry. Finally he offers a critique of our era's attitude toward the concept of time, affirming that we are at the "twilight of the idea of the future." He proposes that we are living at the end of the avant-garde, the end of that vision of the world and of art born with the first Romantics.