By Richard Connors
Neither the meliorist political tradition of the nascent American republic nor its later float towards apocalyptically tinged 'fundamentalist' Protestantism and dispensationalism may be defined outdoor the context of the shared Anglo-American traditions and practices of millennial expectation and apocalyptic angst--whether expressed through early colonists, Milton, Blake, Miller or the Continental Congress. during this chronologically direct and thematically diversified quantity, 5 students operating in 3 specified disciplines (Religion, English literature, and historical past) technique millennialism and apocalypticism within the British and Anglo-American contexts, making outstanding contributions either to the examine of spiritual, literary and political tradition within the English-speaking ecumene, and, a minimum of implicitly, to the critique of disciplinary exclusivity. merely in such combined corporation does the research of the millennial nexus in English and American faith, tradition, literature and politics, from the time of Milton to the time of the Millerites, come into concentration.
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Extra info for Anglo-American Millennialism, from Milton to the Millerites (Studies in the History of Christian Thought)
See “ ‘Something like Prophetic strain’: Apocalyptic Configurations in Milton” 225. 705). By “eternally benighted” Milton does not deny that God may save individual deserving Englishmen, but rather he fears that England will fail to merit God’s attention as a nation (“our ingratefull Horizon”). As an earthly community England has something to lose (and therefore possibly to gain) in the future. David Loewenstein, discussing the millennialism of Milton’s early prose, poses a primary question about Milton’s work: “how large a part can human agents .
We could read “rooting up” as the destruction of earthly existence, but “manuring hand” suggests cultivation as well as deracination. ” Millenarian writers often use the Summer image as a metaphor for end time, as Winstanley does in a reference to the Song of Solomon 2:11: “but now the Winter is past, the Summer is come, the flowers appear in the earth: that is, the glorious workings of the Anointing, in the spirit of the Saints. . ”65 This eschatological image hovers suggestively between heaven and earth.
We are perhaps now in a position to make a more explicit assessment of Foxe’s vision of history and how it influenced his sense of human effort. The apocalypticism of Acts and Monuments tends to subordinate the cyclical, typological interpretation of history to a linear model. This is not to discount the typological interpretations of Revelation in the Middle Ages, nor to deny Foxe’s own use of typology. Like many reformers, Foxe took keen interest in erecting a figural parallel between the ancient captivity of the Jews and the contemporary church’s captivity under Rome: “those Israelites exemplifieth and beareth a prophetical image to us” (4:94).
Anglo-American Millennialism, from Milton to the Millerites (Studies in the History of Christian Thought) by Richard Connors