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• W1509123456 abstract "Sharon Achinstein and Elizabeth Sauer, eds. Milton and Toleration. Oxford: Oxford UP, 2007. x+320pp. ISBN 978 0 19 929593 7.1. During the latter part of the twentieth century, and mainly in order to reassert his politics, academic critics, and especially historians, have given Milton's prose more attention than his poetry. The 'surly republican' whom Samuel Johnson had tried to separate off from the sublime poet moved back to centre stage. Much of what has been most interesting in Milton scholarship over the past thirty years is exemplified in an excellent and often demanding collection of essays devoted to Milton and Toleration. How can someone so passionate about liberty of expression yet hate Catholics so much that he excludes them from toleration? This dilemma pervades the book. One wonders, although no-one does here, how Milton could be so well received during his visit to Italy - where he mostly managed to follow the wise advice he had been given just before his departure, keeping his religious views to himself - and yet continue his hostility on his return. One essay by Andrew Hadfield shows that even the most eloquent defenders of toleration, like the Leveller William Walwyn, were vague about Catholicism; drawing heavily on an essay by John Shawcross, he traces the consistent hostility throughout Milton's career, and argues Milton saw popery as a force for political oppression masquerading as a religion. It was especially insidious as the creeping popery of Laud's Anglican church under Charles I, and then it threatened to kill off the revolution. The last book of Paradise Lost imagines the struggle between godly sheep and anti-christian wolves continuing long into the future, and by implication even into the Restoration: 'Wolves shall succeed for teachers, grievous Wolves,/ Who all the sacred mysteries of Heav'n/ To thir own vile advantages shall turne/... and the truth/ With superstitions and traditions taint' (XII 508-12). That is exactly what Milton and his friends had against Catholicism, superstition and respect for tradition, 'outward Rites and specious formes' (534). The whole passage is instinct with Milton's sadness at what had happened to the 'good old cause', and it ends famously: 'so shall the World goe on,/ To good malignant, to bad men benigne,/ Under her own waight groaning'.2. The apparent contradictions in Milton's attitudes impart a special tang to this book, which marshals the finest historians among contemporary Milton critics in order to investigate the idea of toleration during the stormy and passionate years of the English revolution. Nigel Smith gives a survey of attitudes toward toleration throughout Europe -often more liberal than in England, as in Holland, - and David Loewenstein follows with a study of three defenders of the principle at a time of increasing fear and strife. In his view the argument about toleration was usually about how to treat heresy. Sects and heretics were demonized. For some indeed toleration itself was a monster. The more authoritarian within the church felt the need to attack 'the monster of Toleration conceived in the wombe of the Sectaries long ago, they having grown big with it ever since', as Thomas Edwards put it in his immense Gangraena of 1646. But such fine men as William Walwyn had read enough Montaigne to have learned from his religious scepticism. And Milton went even further in Areopagitica, his great tract for liberty of publication. 'A man may be a heretic in the truth' is the startling paradox he there formulates; 'and if he believe things only because his Pastor says so...though his belief be true, yet the truth he holds becomes his heresie'. He challenges his readers to exert their own judgement, and goes even further than Paul, who in I Corinthians 11.18 argued 'there must be heresies among you'. Milton refers to the heresy hunters of the early church, who 'discover more heresies than they well confute, and that oft for heresy which is the truer opinion'. …" @default.
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