Despite Milton's preoccupation with origins - he depicts the birth of the first man and the first woman, the first utterance, the first interpretation, the first law, the first home, the first exile - these elude him. His creation stories are always mediated, by accounts and accounts of accounts. Even the creation of the universe is not depicted as a single event that occurred once and for all time in a distant past; instead, world-order must be perpetually reasserted, before the ever present threat of chaos. That description of Milton's universe also applies to his other creation, the poem, where the chaos that forever threatens is the abyss of interpretation. Milton's creations are not asserted despite this threat, but because of it; that is, chaos does not simply threaten to undo order, for chaos inheres in it. While Milton's inability to discover a privileged origin allies him with postmodernism - and so this study engages thinkers like Freud, Nietzsche, Derrida, and Lacan - that insight is far more ancient. According to Regina Schwartz, the Bible offers Milton his pattern of repeated beginnings.

Despite Milton's preoccupation with origins, these elude him: his creation stories are always mediated. Even the creation of the universe is not depicted as a single event that occurred once and for all time in a distant past; instead, world-order must be perpetually reasserted, before the ever present threat of chaos. That description of Milton's universe also applies to his other creation, the poem, where the chaos that forever threatens is the abyss of interpretation. Milton's creations are not asserted despite this threat, but because of it; that is, chaos does not simply threaten to undo order, for chaos inheres in it. While Milton's inability to discover a privileged origin allies him with postmodernism - and so this study, originally published in 1988, engages thinkers like Freud, Nietzsche, Derrida, and Lacan - that insight is far more ancient. According to Regina Schwartz, the Bible offers Milton his pattern of repeated beginnings.

Distinguished theologians and literary scholars explore the workings of the sacred and the sacramental in language and literature. What does a sacramental poetics offer that secular cultural theory, for all of its advances, may have missed? How does a sacred understanding of the world differ from a strictly secular one? This volume develops the theory of "sacramental poetics" advanced by Regina Schwartz in her 2008 book on English Reformation writers, taking the theory in new directions while demonstrating how enduring and widespread this poetics is. Toward a Sacramental Poetics addresses two urgent questions we have inherited from a half century of secular critical thought. First, how do we understand the relationship between word and thing, sign and signified, other than as some naive direct representation or as a completely arbitrary language game? And, second, how can the subject experience the world beyond instrumentalizing it? The contributors conclude that a sacramental poetics responds to both questions, offering an understanding of the sign that, by pointing beyond itself, suggests wonder. The contributors explore a variety of topics in relation to sacramental poetics, including political theology, miracles, modernity, translation and transformation, and the metaphysics of love. They draw from diverse resources, from Dante to Hopkins, from Richard Hooker to Stoker's Dracula, from the King James Bible to Wallace Stevens. Toward a Sacramental Poetics is an important contribution to studies of religion and literature, the sacred and the secular, literary theory, and theologies of aesthetics. Contributors: Regina M. Schwartz, Patrick J. McGrath, Rowan Williams, Subha Mukherji, Stephen Little, Kevin Hart, John Milbank, Hent de Vries, Jean-Luc Marion, Ingolf U. Dalferth, Lori Branch, and Paul Mariani.

A murderer, an outcast, a man cursed by God and exiled from his people - Cain, the biblical killer of Abel, is a figure of utter disdain. But that disdain is curiously in evidence well before his brother's death, as God inexplicably refuses Cain's sacrifice while accepting Abel's. Cain kills in a rage of exclusion, yet it is God himself who has set the brothers apart. For Regina Schwartz, we ignore the dark side of the Bible to our peril. The perplexing story of Cain and Abel is emblematic of the tenacious influence of the Bible on secular notions of identity - notions that are all too often violently exclusionary, negatively defining "us" against "them" in ethnic, religious, racial, gender, and nationalistic terms. In this compelling work of cultural and biblical criticism, Schwartz contends that it is the very concept of monotheism and its jealous demand for exclusive allegiance - to one God, one Land, one Nation or one People - that informs the model of collective identity forged in violence, against the other. The Hebrew Bible is filled with narratives of division and exclusion, scarcity and competition, that erupt in violence. Once these narratives were appropriated and disseminated by western religious traditions, they came to pervade deep cultural assumptions about how collectives are imagined - with collective hatred, with collective degradation, and with collective abuse. Recovering the Bible's often misguided role as a handbook for politics and social thought, Schwartz demonstrates just how dangerous it can be.