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In Performance and Religion in Early Modern England, 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.Smith argues that early modern theatrical and religious practices are better understood through a comparative study of multiple performance types: not only commercial plays but also ballads, jigs, sermons, pageants, ceremonies, and festivals. Our definition of performance culture is augmented by the ways these events looked, sounded, felt, and even tasted to their audiences. This expanded view illustrates how the post-Reformation period utilized new capabilities brought about by religious change and continuity alike. Smith posits that theatrical practice at this time was acutely aware of its power not just to imitate but to work performatively, and to create spaces where audiences could both imaginatively comprehend and immediately enact their social, festive, ethical, and religious overtures.Each chapter in the book builds on the previous ones to form a cumulative overview of early modern performance culture. This book is unique in bringing this variety of performance types, their archives, venues, and audiences together at the crossroads of religion and theater in early modern England. Scholars, graduate and undergraduate students, and those generally interested in the Renaissance will enjoy this book.

101 lines or passages from William Shakespeare's works paired with Scripture passages that appear in the bard's classics. To be published just in time for the Shakespeare 400th celebrations.Shakespeare was heavily influenced by Holy Writ. Bible lines, characters and narratives are'verbal characters'in the his plays, poems and sonnets, sometimes subtly and sometimes blatantly. But they are there, revealing the deep scriptural well that was the culture from which Shakespeare drew and also reminding us of scenes and stories in the Bible. Shakespeare knew the Bible--as did everyone during that time. He used Scripture freely in what he wrote because through such biblical allusions, audiences would immediately grasp his meanings, charaterizations and unfolding situations. His works-meant to be performed-gave Scripture life. The Bible was not mere words in Shakespeare's work, but, like all of Scripture, were used for reproof, instruction, conviction and training. Listening to Shakespeare with an ear that's open to whispers from God's Word can kindle both passion for his great literary works and the Greatest Book of all, Holy Scripture.

This book assesses William Shakespeare in the context of political and religious crisis, paying particular attention to his Catholic connections, which have heretofore been underplayed by much Protestant interpretation. Bourgeois Richmond's most important contribution is to study the genre of romance in its guise as a'cover'for recusant Catholicism, drawing on a long tradition of medieval-religious plays devoted to the propagation of Catholic religious faith.

Turning to the potent idea of political theology to recover the strange mix of political and religious thinking during the Renaissance, this bracing study reveals in the works of Shakespeare and his sources the figure of the citizen-saint, who represents at once divine messenger and civil servant, both norm and exception. Embodied by such diverse personages as Antigone, Paul, Barabbas, Shylock, Othello, Caliban, Isabella, and Samson, the citizen-saint is a sacrificial figure: a model of moral and aesthetic extremity who inspires new regimes of citizenship with his or her death and martyrdom. Among the many questions Julia Reinhard Lupton attempts to answer under the rubric of the citizen-saint are: how did states of emergency, acts of sovereign exception, and Messianic anticipations lead to new forms of religious and political law? What styles of universality were implied by the abject state of the pure creature, at sea in a creation abandoned by its creator? And how did circumcision operate as both a marker of ethnicity and a means of conversion and civic naturalization? Written with clarity and grace, Citizen-Saints will be of enormous interest to students of English literature, religion, and early modern culture.

In this slim, poetically powerful volume, Piero Boitani develops his earlier work in The Bible and Its Rewritings, focusing on Shakespeare's “rescripturing” of the Gospels. Boitani persuasively urges that Shakespeare read the New Testament with great care and an overall sense of affirmation and participation, and that many of his plays constitute their own original testament, insofar as they translate the good news into human terms. In Hamlet and King Lear, he suggests, Shakespeare's'New Testament'is merely hinted at, and faith, salvation, and peace are only glimpsed from far away. But in Pericles, Cymbeline, The Winter's Tale, and The Tempest, the themes of compassion and forgiveness, transcendence, immanence, the role of the deity, resurrection, and epiphany are openly, if often obliquely, staged. The Christian Gospels and the Christian Bible are the signposts of this itinerary.Originally published in 2009, Boitani's Il Vangelo Secondo Shakespeare was awarded the 2010 De Sanctis Prize, a prestigious Italian literary award. Now available for the first time in an English translation, The Gospel according to Shakespeare brings to a broad scholarly and nonscholarly audience Boitani's insights into the current themes dominating the study of Shakespeare's literary theology. It will be of special interest to general readers interested in Shakespeare's originality and religious perspective.

The hundreds of biblical references in Shakespeare's plays give ample evidence that he was well acquainted with Scripture. Not only is the range of his biblical references impressive, but also the aptness with which he makes them. Hamlet and Othello each have more than fifty biblical references. No study of Shakespeare's plays is complete that ignores Shakespeare's use of scripture. The Bibles that Shakespeare knew, however, were not those that are in use today. By the time the King James Bible appeared in 1611, Shakespeare's career was all but over, and the Anglican liturgy that is evident in his plays is likewise one that few persons are acquainted with. This volume provides a comprehensive survey of the English Bibles of Shakespeare's day, notes their similarities and differences, and indicates which version the playwright knew best. The thorny question of what constitutes a valid biblical reference is also discussed. The study of Shakespeare's biblical references is not based on secondary sources. The author owned one of the world's largest collections of early English bibles, including over one hundred copies of the Geneva bible and numerous editions of other Bibles, prayer books, and books of homilies of Shakespeare's day. To be of real worth, a study of Shakespeare's biblical references should also enable the reader to determine which references Shakespeare borrowed from his plot sources and which he added from his own memory as part of his design for the play. The author studies every source that Shakespeare is known to have read or consulted before writing each play and has examined the biblical references in those sources. Shaheen then points out which biblical references in his literary sources Shakespeare accepted, and how he adapted them in his plays. This information is especially valuable when assessing the theological meanings that are sometimes imposed on his plays, meanings that often go beyond what Shakespeare intended or what his audience must have understood.Biblical References in Shakespeare's Plays is considerably broader in scope than any other study of its kind and provides the scholarly checks and balances in dealing with the subject that previous studies lacked..

Texts and Traditions explores Shakespeare's thoroughgoing engagement with the religious culture of his time. In the wake of the recent resurgence of interest in Shakespeare's Catholicism, Groves eschews a reductively biographical approach and considers instead the ways in which Shakespeare's borrowing from both the visual culture of Catholicism and the linguistic wealth of the Protestant English Bible enriched his drama. Through close readings of a number of plays - Romeo and Juliet, King John, 1 Henry IV, Henry V,and Measure for Measure - Groves unearths and explains previously unrecognised allusions to the Bible, the Church's liturgy, and to the mystery plays performed in England in Shakespeare's boyhood. Texts and Traditions provides new evidence of the way in which Shakespeare exploited his audience's cultural memory and biblical knowledge in order to enrich his ostensibly secular drama and argues that we need to unravel the interpretative possibilities of these religious nuances in order fully to grasp the implications of his plays.

In Dr. Faustus, Christopher Marlowe wrote a profoundly religious drama despite the theater's newfound secularism and his own reputation for anti-Christian irreverence. The Aesthetics of Antichrist explores this apparent paradox by suggesting that, long before Marlowe, Christian drama and ritual performance had reveled in staging the collapse of Christianity into its historical opponents—paganism, Judaism, worldliness, heresy. By embracing this tradition, Marlowe's work would at once demonstrate the theatricality inhering in Christian worship and, unexpectedly, resacralize the commercial theater.The Antichrist myth in particular tells of an impostor turned prophet: performing Christ's life, he reduces the godhead to a special effect yet in so doing foretells the real second coming. Medieval audiences, as well as Marlowe's, could evidently enjoy the constant confusion between true Christianity and its empty look-alikes for that very reason: mimetic degradation anticipated some final, as yet deferred revelation. Mere theater was a necessary prelude to redemption. The versions of the myth we find in Marlowe and earlier drama actually approximate, John Parker argues, a premodern theory of the redemptive effect of dramatic representation itself.Crossing the divide between medieval and Renaissance theater while drawing heavily on New Testament scholarship, Patristics, and research into the apocrypha, The Aesthetics of Antichrist proposes a wholesale rereading of pre-Shakespearean drama.

This book throws new light on the issue of the dramatist's religious orientation by dismissing sectarian and one-sided theories, tackling the problem from the angle of the variegated Elizabethan context recently uncovered by modern historians and theatre scholars. It is argued that faith was a quest rather than a quiet certainty for the playwright.

Building on current scholarly interest in the religious dimensions of the play, this study shows how Shakespeare uses Hamlet to comment on the Calvinistic Protestantism predominant around 1600. By considering the play's inner workings against the religious ideas of its time, John Curran explores how Shakespeare portrays in this work a completely deterministic universe in the Calvinist mode, and, Curran argues, exposes the disturbing aspects of Calvinism. By rendering a Catholic Prince Hamlet caught in a Protestant world which consistently denies him his aspirations for a noble life, Shakespeare is able in this play, his most theologically engaged, to delineate the differences between the two belief systems, but also to demonstrate the consequences of replacing the old religion so completely with the new.

The human soul is for pre-modern philosophers the cause of both thinking and life. This double aspect of the soul, which makes man a rational animal, expresses itself above all in human action. Deadly Thought:'Hamlet'and the Human Soul traces Hamlet's famous inability to act to his inability to hold together these twin aspects of the soul. Combining careful attention to detail and interpretive breadth, noted scholar Jan H. Blits deftly illustrates how Hamlet collapses life into thought, and moral action into stage acting, and ultimately comes to see his own life as a stage play. Hamlet, the book demonstrates, epitomizes the intellectualism of the Renaissance and the modern age it began, and so becomes tragedy's first self-conscious protagonist, signaling the end of ancient tragedy. Erudite, innovative, and lively, Deadly Thought is a ground-breaking contribution that will appeal to Shakespeare scholars, political theorists, historians of philosophy, literary theorists and anyone interested in a truly fresh interpretation of this classic work.

John Cox tells the intriguing story of stage devils from their earliest appearance in English plays to the closing of the theatres by parliamentary order in 1642. The book represents a major revision of E. K. Chambers'ideas of stage devils in The Medieval Stage (1903), arguing that this is not a history of gradual secularization, as scholarship has maintained for the last century, but rather that stage devils were profoundly shaped from the outset by the assumptions of sacred drama and retained this shape virtually unchanged until the advent of permanent commercial theatres near London. The book spans both medieval and Renaissance drama including the medieval Mystery cycles on the one hand, through to plays by Greene, Marlowe, Shakespeare (1 and 2 Henry VI), Jonson, Middleton and Davenant. An appendix lists all known devil plays in English from the beginning to 1642.

Comparison of Shakespeare's works to their likely sources is one way to deepen our appreciation. Sources for The Tempest, however, have long eluded the grasp of scholars, who have unearthed only bits and pieces that resemble minor elements of the play. Few traces of the special qualities of The Tempest have turned up in any works so far considered as sources. This author is the first to identify a strong biblical basis for The Tempest. Further, she demonstrates that the play's use of biblical imagery, characters, and concepts echo the way these elements were interpreted in the English Mystery Plays. Thus Hall is able to trace the links between The Tempest and the best known religious works of Elizabethan society: the Bible, the Mystery Plays, and the 1559 Book of Common Prayer. These links reveal The Tempest as a profoundly spiritual work, allowing the modern reader to experience the play as a harmonious religious vision.

Shakespeare has been viewed by critics both as a secular writer who affirmed the dual nature of man and as a Christian allegorist whose work has a submerged but positive and elaborate pattern of Christian meaning. In Shakespeare and the Outer Mystery, Robert H. West explores the philosophical and supernatural elements of five Shakespearean dramas—Macbeth, Hamlet, Othello, King Lear, and The Tempest. Through his analysis, West discovers Shakespeare's respect for the mysteries of existence but no clear definition of the philosophical and moral context of his play worlds. An artistic motivation leads Shakespeare to use these elements ambiguously to create a dramatic effect rather than to teach a moral or ideological lesson.

Scholars have already demonstrated that Shakespeare's language abounds in Biblical allusions and references, but Mr. Bryant now undertakes to show us how such details may bear on the full meaning of the plays. Seeking to interpret Shakespeare's plays as Christian poetry, Mr. Bryant has developed in this significant work a new critical approach which may have far-reaching consequences for future Shakespearean scholarship.In an introductory essay the author shows that the typological view of Scripture was a familiar one to the Christians of Shakespeare's time; he suggests that for Shakespeare, as for many of his contemporaries, the Bible had only one subject—Christ—to which everything in both Testaments in some way referred. This interpretation of Scripture, Mr. Bryant believes, had an appreciable effect on Shakespeare's handling of many of the traditional stories on which he based his plays.The author then demonstrates, in twelve essays, how typological patterns may be traced in the plays and how Biblical allusions suggest and strengthen these analogies. In both Richard II and Hamlet, Mr. Bryant finds references to the story of Cain and Abel which give a new focus to his reading of these plays. Passages from the Gospels bear upon his interpretations of Troilus and Cressida and Measure for Measure, and the epistles of St. Paul upon his readings of The Merchant of Venice and the two parts of Henry IV. Mr. Bryant then attacks the popular idea that tragedy is incompatible with Christian doctrine; his essay defining Christian tragedy is illustrated in chapters on Macbeth, Antony and Cleopatra, and Othello. The concluding essays deal with Cymbeline and The Winter's Tale as tragicomedies given depth by their Christian materials.Mr. Bryant's fresh and challenging interpretations of these representative tragedies, histories, and comedies will not meet with universal assent, but they are certain to provoke the interest of both scholarly and lay readers. The increasing number of students who wish to trace the relationships between secular literature and Christian thought will find in this pioneer work a new insight into the nature of Christian poetry.

Combining scholarship with grace, the author shows in this study that Shakespeare's works are pervasively secular, that he was concerned with the dramatization of universally human situations within a temporal and this-worldly arena, and that he was familiar with and used theological materials as only one of many natural and available sources.Originally published in 1963.The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.