Shakespeare S God

First published in 1972. Shakespeare's God investigates whether a religious interpretation of Shakespeare's tragedies is possible. The study places Christianity's commentary on the human condition side by side with what tragedy reveals about it. This pattern is identified using the writings of Christian thinkers from Augustine to the present day. The pattern in the chief phenomena of literary tragedy is also traced

Robert G. Hunter maintains that the impact of the Protestant Reformation on the Elizabethan mind was in great part responsible for the emergence of the outstanding tragedies of the age. Luther and Calvin caused men to ask how God can be just if man is not free, and Shakespeare's greatest tragedies confront the vexing problems posed by these altered conceptions of man's freedom of will and God's providential control of natural circumstance. Shakespeare's audiences were not single-minded. He wrote for semi-Pelagians, Augustinians, Calvinists, and men and women who did not know what to think. Confl icting certainties, doubts, and uncertainties were his raw material, both within his mind and the minds of the audience. Hunter shows how Shakespeare uses the major attitudes toward God's judgment in creating Richard III, Hamlet, Othello, Macbeth, and King Lear. He notes that Shakespeare's different viewpoints are the heart of the tragedies themselves. Even after Shakespeare's imaginative considerations of the mysteries, the tragedies seem to consistently provide questions rather than answers, and what they inspire in their beholders is more likely to be doubt than faith.

On 19 December 1601, John Croke, then Speaker of the House of Commons, addressed his colleagues: "If a question should be asked, What is the first and chief thing in a Commonwealth to be regarded? I should say, religion. If, What is the second? I should say, religion. If, What the third? I should still say, religion." But if religion was recognized as the "chief thing in a Commonwealth," we have been less certain what it does in Shakespeare's plays. Written and performed in a culture in which religion was indeed inescapable, the plays have usually been seen either as evidence of Shakespeare's own disinterested secularism or, more recently, as coded signposts to his own sectarian commitments. Based upon the inaugural series of the Oxford-Wells Shakespeare Lectures in 2008, A Will to Believe offers a thoughtful, surprising, and often moving consideration of how religion actually functions in them: not as keys to Shakespeare's own faith but as remarkably sensitive registers of the various ways in which religion charged the world in which he lived. The book shows what we know and can't know about Shakespeare's own beliefs, and demonstrates, in a series of wonderfully alert and agile readings, how the often fraught and vertiginous religious environment of Post-Reformation England gets refracted by the lens of Shakespeare's imagination.

This book is, in part, a record of a passion by one who is not a proper Shakespeare scholar. It contains some conventional literary criticism (some harsh words on Portia, and an analysis of the Credo in Verdi's Otello) and some more eccentric material: a love letter to Cordelia, a short story based roughly on Macbeth, and a long personal essay on King Lear. Probably not enough "God" for the pious.

In Shakespeare and Jung - The God in Time literary critic and philosopher James Driscoll presents original arguments for the existence and nature of God. He traverses the boundaries of art, philosophy, psychology, and religion to draw on Shakespeare, Carl Jung, and A. N. Whitehead to define and illuminate the interconnections of God and time. Time's irreversibility and continuous creation of novelty makes it the medium and engine of order, value, and meaning. Time connects and differentiates all, thereby making reality relational and allowing for feeling, thought, art, and science. Shakespeare, the writer with the greatest insight into human nature, dramatized the primacy of time in our lives. Time is the de facto God of Shakespeare's worlds. Shakespeare anticipated our own age when time began to displace eternity as the ground of reality. Jung gave us a new map of the psyche and terminology to explore more deeply the human condition, bound as it is in time, and the nature of deity. Driscoll carries Jung's insights further into the three paradigmatic revelations of the Western Godhead: The Book of Job, the Gospels, and Shakespeare's King Lear. Shakespeare the artist grasped the dynamics of the Western Godhead giving us a singular revelation of its dominant archetypes, Yahweh, Job, Prometheus, and Christ. The archetypes of the Western Godhead shaped the development of art, science, and technology and energized the ideals of progress and freedom. The West advanced rapidly in science, the arts, and human rights because of the unique archetypal dynamics of its God in Time.

Shakespeare and the Gods examines Shakespeare's many allusions to six classical gods (Jupiter, Diana, Venus, Mars, Hercules and Ceres) that enhance his readers' and audiences' understanding and enjoyment of his work. Vaughan explains their historical context, from their origins in ancient Greece to their appropriation in Rome and their role in medieval and early modern mythography. The book also illuminates Shakespeare's classical allusions by comparison to the work of contemporaries like Edmund Spenser, Ben Jonson and Thomas Heywood and explores allusive patterns that repeat throughout Shakespeare's canon. Each chapter concludes with a more focused reading of one or two plays in which the god appears or serves as an underlying motif. Shakespeare and the Gods highlights throughout the gods' participation in western constructions of gender as well as classical myth's role in changing attitudes toward human violence and sexuality.

Divine retribution, Robert Reed argues, is a principal driving force in Shakespeare's English history plays and three of his major tragedies. Reed finds evidence of the playwright's growing ingenuity and maturing skill in his treatment of the crime of political homicide, its impact on events, and God's judgment on the criminal. Reed's analysis focuses upon Tudor concepts that he shows were familiar to all Elizabethans—the biblical principle of inherited guilt, the doctrine that God is the fountainhead of retribution, with man merely His instrument, and the view that conscience serves a fundamentally divine function—and he urges us to look at Shakespeare within the context of his time, avoiding the too-frequent tendency of twentieth-century critics to force a modern world view on the plays. Heaven's power of vengeance provides an essential unifying theme to the plays of the two historical tetralogies, Julius Caesar, Hamlet, and Macbeth. By analyzing these plays in the light of values held by Shakespeare's contemporaries, Reed has made a substantial contribution toward clarifying our understanding of the plays and of Elizabethan England.

First published in 1972. Shakespeare's God investigates whether a religious interpretation of Shakespeare's tragedies is possible. The study places Christianity's commentary on the human condition side by side with what tragedy reveals about it. This pattern is identified using the writings of Christian thinkers from Augustine to the present day. The pattern in the chief phenomena of literary tragedy is also traced