[Milton-L] had removd
jamesrovira at gmail.com
Mon Apr 7 14:20:33 EDT 2014
Thanks for your response, and I'm glad you mentioned Harold Skulsky's
response, which I still need to assimilate.
See, I think we're getting onto picky theological ground here involving
rival theological traditions, and we'll have to locate Milton somehow --
undoubtedly the work of more experienced Miltonists than I who all disagree
with one another.
But as I understand it (perhaps overly influenced by Kierkegaard on this
point), both human redemption (individual and of the race) and the
crucifixion of Christ are historical events (hence they are involved in a
paradox). They occur in time, on earth, not in eternity, and the
crucifixion of Christ isn't retroactive. The harrowing of Hell was
necessary for the redemption of those who died prior to the death and
resurrection of Christ.
Christ seems to make reference to the harrowing of Hell as a future event
in Book 3:
But I shall rise Victorious, and subdue [ 250 ]
My Vanquisher, spoild of his vanted spoile;
Death his deaths wound shall then receive, and stoop
Inglorious, of his mortal sting disarm'd.
I through the ample Air in Triumph high
Shall lead Hell Captive maugre Hell, and show [ 255 ]
The powers of darkness bound. Thou at the sight
Pleas'd, out of Heaven shalt look down and smile,
While by thee rais'd I ruin all my Foes,
Death last, and with his Carcass glut the Grave:
Then with the multitude of my redeemd [ 260 ]
Shall enter Heaven long absent, and returne,
Father, to see thy face, wherein no cloud
Of anger shall remain, but peace assur'd,
And reconcilement; wrauth shall be no more
Thenceforth, but in thy presence Joy entire.
It's all the "I shalls...." that seem to place these events in the future.
On Mon, Apr 7, 2014 at 2:11 PM, Michael Gillum <mgillum at unca.edu> wrote:
> Alan and Jim,
> I would argue that the condition of A&E at the end of Book 10 is precisely
> "Christian regeneration by the Holy Spirit," because God has accepted their
> repentance through the intercession of the Son. As Harold Skulsky points
> out, it doesn't matter that the crucifixion hasn't happened yet in "vulgar
> Prevenient grace was already there, as symbolized by the clothing with
> skins, but during the night after judgement Adam was clearly not
> regenerate, what with his disordered philosophizing and his vicious attack
> upon the penitent Eve. A&E have to decide to confess and pray for
> forgiveness before they can be reconciled with God. This is the gap between
> the arrival of prevenient grace and actual regeneration, a gap which is
> collapsed by the narrator's language at the beginning of Book 11.
> On Mon, Apr 7, 2014 at 1:03 PM, alan horn <alanshorn at gmail.com> wrote:
>> the Book 11 passage says prevenient grace caused A&E to be regenerate,
>>> while the Book 3 passage says that it merely softens stony hearts, which
>>> still must respond appropriately to God's persistent calling.
>> I would argue that the figurative language in the opening of XI, adapted
>> from Ezekiel 11:19, and that of softening stony hearts in III come to
>> exactly the same thing.
>> Milton-L mailing list
>> Milton-L at lists.richmond.edu
>> Manage your list membership and access list archives at
>> Milton-L web site: http://johnmilton.org/
> Milton-L mailing list
> Milton-L at lists.richmond.edu
> Manage your list membership and access list archives at
> Milton-L web site: http://johnmilton.org/
Dr. James Rovira
Associate Professor of English
Blake and Kierkegaard: Creation and Anxiety
Text, Identity, Subjectivity
-------------- next part --------------
An HTML attachment was scrubbed...
More information about the Milton-L