The Bible had a profound impact on early modern culture, and bible-reading shaped the period's drama, poetry, and life-writings, as well as sermons and biblical commentaries. This volume provides an account of the how the Bible was read and applied in early modern England. It maps the connection between these readings and various forms of writing and argues that literary writings bear the hallmarks of the period's dominant exegetical practices, and do interpretative work. Tracing the impact of biblical reading across a range of genres and writers, the discussion demonstrates that literary reimaginings of, and allusions to, the Bible were common, varied, and ideologically evocative. The book explores how a series of popularly interpreted biblical narratives were recapitulated in the work of a diverse selection of writers, some of whom remain relatively unknown. In early modern England, the figures of Solomon, Job, and Christ's mother, Mary, and the books of Song of Songs and Revelation, are enmeshed in different ways with contemporary concerns, and their usage illustrates how the Bible's narratives could be turned to a fascinating array of debates. In showing the multifarious contexts in which biblical narratives were deployed, this book argues that Protestant interpretative practices contribute to, and problematize, literary constructions of a range of theological, political, and social debates.

The Bible had a profound impact on early modern culture, and bible-reading shaped the period's drama, poetry, and life-writings, as well as sermons and biblical commentaries. This volume provides an account of the how the Bible was read and applied in early modern England. It maps the connection between these readings and various forms of writing and argues that literary writings bear the hallmarks of the period's dominant exegetical practices, and do interpretative work. Tracing the impact of biblical reading across a range of genres and writers, the discussion demonstrates that literary reimaginings of, and allusions to, the Bible were common, varied, and ideologically evocative. The book explores how a series of popularly interpreted biblical narratives were recapitulated in the work of a diverse selection of writers, some of whom remain relatively unknown. In early modern England, the figures of Solomon, Job, and Christ's mother, Mary, and the books of Song of Songs and Revelation, are enmeshed in different ways with contemporary concerns, and their usage illustrates how the Bible's narratives could be turned to a fascinating array of debates. In showing the multifarious contexts in which biblical narratives were deployed, this book argues that Protestant interpretative practices contribute to, and problematize, literary constructions of a range of theological, political, and social debates.

Early modern drama is steeped in biblical language, imagery and stories. This collection examines the pervasive presence of scripture on the early modern stage. Exploring plays by writers such as Shakespeare, Marlowe, Middleton, and Webster, the contributors show how theatre offers a site of public and communal engagement with the Bible.

The Oxford Handbook of Early Modern Women's Writing in English, 1540-1700 brings together new work by scholars across the globe, from some of the founding figures in early modern women's writing to those early in their careers and defining the field now. It investigates how and where women gained access to education, how they developed their literary voice through varied genres including poetry, drama, and letters, and how women cultivated domestic and technical forms of knowledge from recipes and needlework to medicines and secret codes. Chapters investigate the ways in which women's writing was an integral part of the intellectual culture of the period, engaging with male writers and traditions, while also revealing the ways in which women's lives and writings were often distinctly different, from women prophetesses to queens, widows, and servants. It explores the intersections of women writing in English with those writing in French, Spanish, Latin, and Greek, in Europe and in New England, and argues for an archipelagic understanding of women's writing in Scotland, Wales, Ireland, and England. Finally, it reflects on—and challenges—the methodologies which have developed in, and with, the field: book and manuscript history, editing, digital analysis, premodern critical race studies, network theory, queer theory, and feminist theory. The Oxford Handbook of Early Modern Women's Writing in English, 1540-1700 captures the most innovative work on early modern women's writing in English at present.

The Dark Bible explores early modern England's interactions with difficult aspects of the Bible. For the early modern reader, although the Bible was understood to be perfect, sufficient, and transcendent (indeed, the Protestant Reformation required it), it was not always experienced as such. While traditional interpretive precepts, such as the claim that all dark passages could be read in the light of clear ones, were frequently recited by early modern commentators, their actual encounters with the darkness of the Bible suggest that writers, commentators, and translators were often deeply uncomfortable with the disjunction between what the Bible should be, and what it actually was. The Dark Bible investigates writers' and translators' attempts to explain, accommodate, circumvent, and repair problematic texts across a range of genres and contexts. It charts early modern English use of biblical scholarship in vernacular culture and investigates how vernacular writing in various genres could give voice to questioning and confused biblical interactions. The Dark Bible demonstrates that early modern writers and critics engaged extensively with the Bible's difficulties, attempting to circumvent and repair problematic texts, and otherwise reconcile the darkness of the Bible with theories of the Bible's perfection and clarity.

This collection examines early modern women’s contribution to the culturally central mode of complaint. Complaint has largely been understood as male-authored, yet, as this collection shows, early modern women used complaint across a surprising variety of forms from the early-Tudor period to the late-seventeenth century. They were some of the mode’s first writers, most influential patrons, and most innovative contributors. Together, these new essays illuminate early modern women’s participation in one of the most powerful rhetorical modes in the English Renaissance, one which gave voice to political, religious and erotic protest and loss across a diverse range of texts. This volume interrogates new texts (closet drama, song, manuscript-based religious and political lyrics), new authors (Dorothy Shirley, Scots satirical writers, Hester Pulter, Mary Rowlandson), and new versions of complaint (biblical, satirical, legal, and vernacular). Its essays pay specific attention to politics, form, and transmission from complaint’s first circulation up to recent digital representations of its texts. Bringing together an international group of experts in early modern women’s writing and in complaint literature more broadly, this collection explores women’s role in the formation of the mode and in doing so reconfigures our understanding of complaint in Renaissance culture and thought.

This international and interdisciplinary volume investigates Protestant devotional identities in sixteenth- and seventeenth-century England. Divided into two sections, the book examines the ‘sites’ where these identities were forged – the academy, printing house, household, theatre and prison – and the ‘types’ of texts that expressed them – spiritual autobiographies, religious poetry and writings tied to the ars moriendi – providing a broad analysis of social, material and literary forms of devotion during England’s Long Reformation. Through archival and cutting-edge research, a detailed picture of ‘lived religion’ emerges, which re-evaluates the pietistic acts and attitudes of well-known and recently discovered figures. To those studying and teaching religion and identity in early modern England, and anyone interested in the history of religious self-expression, these chapters offer a rich and rewarding read.