Debora Shuger – författare

English bibles, from Tyndale''s 1525 New Testament to the 1611 King James, feature calendars, woodcuts, maps, chronologies, prayers, philological glosses, inset historical essays, elaborate multi-page diagrams, single-leaf summaries of scripture, prefaces by eminent churchmen, doctrinal notes by leading theologians, a dialogue on predestination, a twelfth-century genealogy of Christ, a ninth-century Jewish chronicle--most widely available, given the hundreds of editions printed between those dates. This book explores this archive, but it also tracks its changes, because while biblical translations remain relatively stable over time, the paratexts cocooning a bible''s first printing sometimes mutate or vanish in succeeding editions--and indeed sometimes they migrate to a competing bible. These paratexts, together with their revelatory print histories, disclose a picture of the English Reformation that differs in striking ways from the authorized version.

English bibles, from Tyndale''s 1525 New Testament to the 1611 King James, feature calendars, woodcuts, maps, chronologies, prayers, philological glosses, inset historical essays, elaborate multi-page diagrams, single-leaf summaries of scripture, prefaces by eminent churchmen, doctrinal notes by leading theologians, a dialogue on predestination, a twelfth-century genealogy of Christ, a ninth-century Jewish chronicle--most widely available, given the hundreds of editions printed between those dates. This book explores this archive, but it also tracks its changes, because while biblical translations remain relatively stable over time, the paratexts cocooning a bible''s first printing sometimes mutate or vanish in succeeding editions--and indeed sometimes they migrate to a competing bible. These paratexts, together with their revelatory print histories, disclose a picture of the English Reformation that differs in striking ways from the authorized version.

English bibles, from Tyndale's 1525 New Testament to the 1611 King James, feature calendars, woodcuts, maps, chronologies, prayers, philological glosses, inset historical essays, elaborate multi-page diagrams, single-leaf summaries of scripture, prefaces by eminent churchmen, doctrinal notes by leading theologians, a dialogue on predestination, a twelfth-century genealogy of Christ, a ninth-century Jewish chronicle--most widely available, given the hundreds of editions printed between those dates. This book explores this archive, but it also tracks its changes, because while biblical translations remain relatively stable over time, the paratexts cocooning a bible's first printing sometimes mutate or vanish in succeeding editions--and indeed sometimes they migrate to a competing bible. These paratexts, together with their revelatory print histories, disclose a picture of the English Reformation that differs in striking ways from the authorized version.

Shuger''s study of Measure to Measure offers a sweeping reinterpretation of English political thought in the aftermath of the Reformation, one that focuses not on the tension between Crown and Parliament but on the relation of the sacred to the state.

Shuger's study of Measure to Measure offers a sweeping reinterpretation of English political thought in the aftermath of the Reformation, one that focuses not on the tension between Crown and Parliament but on the relation of the sacred to the state.

These essays by leading historians and literary scholars investigate the role of religion in shaping political, social and literary forms, and their reciprocal role in shaping early modern religion, from the Reformation to the Civil Wars. Reflecting and rethinking the insights of new historicism and cultural studies, individual essays take up various aspects of the productive, if tense, relation between Tudor-Stuart Christianity and culture, and explore how religion informs some of the central texts of English Renaissance literature: the vernacular Bible, Foxe's Acts and Monuments, Hooker's Laws, Shakespeare's plays and sonnets, the poems of John Donne, Amelia Lanyer and John Milton. The collection demonstrates the centrality of religion to sixteenth- and seventeenth-century England, and its influence on early modern constructions of gender, subjectivity and nationhood.

These essays by leading historians and literary scholars investigate the role of religion in shaping political, social and literary forms, and their reciprocal role in shaping early modern religion, from the Reformation to the Civil Wars. Reflecting and rethinking the insights of new historicism and cultural studies, individual essays take up various aspects of the productive, if tense, relation between Tudor-Stuart Christianity and culture, and explore how religion informs some of the central texts of English Renaissance literature: the vernacular Bible, Foxe's Acts and Monuments, Hooker's Laws, Shakespeare's plays and sonnets, the poems of John Donne, Amelia Lanyer and John Milton. The collection demonstrates the centrality of religion to sixteenth- and seventeenth-century England, and its influence on early modern constructions of gender, subjectivity and nationhood.

In this study of the reciprocities binding religion, politics, law, and literature, Debora Shuger offers a profoundly new history of early modern English censorship, one that bears centrally on issues still current: the rhetoric of ideological extremism, the use of defamation to ruin political opponents, the grounding of law in theological ethics, and the terrible fragility of public spheres. Starting from the question of why no one prior to the mid-1640s argued for free speech or a free press per se, Censorship and Cultural Sensibility surveys the texts against which Tudor-Stuart censorship aimed its biggest guns, which turned out not to be principled dissent but libels, conspiracy fantasies, and hate speech. The book explores the laws that attempted to suppress such material, the cultural values that underwrote this regulation, and, finally, the very different framework of assumptions whose gradual adoption rendered censorship illegitimate.Virtually all substantive law on language concerned defamation, regulating what one could say about other people. Hence Tudor-Stuart laws extended protection only to the person hurt by another's words, never to their speaker. In treating transgressive language as akin to battery, English law differed fundamentally from papal censorship, which construed its target as heresy. There were thus two models of censorship operative in the early modern period, both premised on religious norms, but one concerned primarily with false accusation and libel, the other with false belief and immorality. Shuger investigates the first of these models-the dominant English one-tracing its complex origins in the Roman law of iniuria through medieval theological ethics and Continental jurisprudence to its continuities and discontinuities with current U.S. law. In so doing, she enables her reader to grasp how in certain contexts censorship could be understood as safeguarding both charitable community and personal dignitary rights.

In this study of the reciprocities binding religion, politics, law, and literature, Debora Shuger offers a profoundly new history of early modern English censorship, one that bears centrally on issues still current: the rhetoric of ideological extremism, the use of defamation to ruin political opponents, the grounding of law in theological ethics, and the terrible fragility of public spheres. Starting from the question of why no one prior to the mid-1640s argued for free speech or a free press per se, Censorship and Cultural Sensibility surveys the texts against which Tudor-Stuart censorship aimed its biggest guns, which turned out not to be principled dissent but libels, conspiracy fantasies, and hate speech. The book explores the laws that attempted to suppress such material, the cultural values that underwrote this regulation, and, finally, the very different framework of assumptions whose gradual adoption rendered censorship illegitimate.Virtually all substantive law on language concerned defamation, regulating what one could say about other people. Hence Tudor-Stuart laws extended protection only to the person hurt by another's words, never to their speaker. In treating transgressive language as akin to battery, English law differed fundamentally from papal censorship, which construed its target as heresy. There were thus two models of censorship operative in the early modern period, both premised on religious norms, but one concerned primarily with false accusation and libel, the other with false belief and immorality. Shuger investigates the first of these models-the dominant English one-tracing its complex origins in the Roman law of iniuria through medieval theological ethics and Continental jurisprudence to its continuities and discontinuities with current U.S. law. In so doing, she enables her reader to grasp how in certain contexts censorship could be understood as safeguarding both charitable community and personal dignitary rights.

This collection of primary sources from Early Stuart England, compiled by the acclaimed Deborah Shuger, reflects the varieties of religious expression, theological conviction, and spiritual experience of the fascinating and turbulent period in English religious history from 1603-1638. With selections ranging from sermons, devotional bestsellers, and sacred lyrics to ecclesio-political satires and doctrinal controversies, Religion in Early Stuart England, 1603-1638 offers scholars and students key primary sources that will stimulate research and discussion.

First published in 1998 by the University of California Press, The Renaissance Bible skillfully navigates the immense but neglected materials spanning the gap between medieval biblical scholarship and the rise of Higher Criticism. Debora Kuller Shuger powerfully demonstrates the disciplinary fusion of Renaissance biblical scholarship—in which the Bible remained the primary locus for cultural, anthropological, and psychological reflection—against modern historians' penchant for bracketing all things religious when reimagining the Renaissance world. Despite the considerable ground she covers and the interdisciplinary nature of her subject, Shuger never roves. Her penetrating focus casts remarkable light on her subject, especially Renaissance writers' use of the Passion. Their concerns emerge as surprisingly contemporary, inviting the reader to reflect on such relevant topics as selfhood, violence, and gender.

Religion in Tudor England offers readers the prose and the poetry, the theology and the spirituality, the prayers and the polemics, of one of the most important epochs in the making of modern Christianity. Beginning with King Henry VII, the Tudors' reign included the break with Rome and the rise of English Protestantism, a series of religiously inspired revolts, the burnings of nearly three hundred Protestants for heresy under Queen Mary, the executions of scores of Catholics for treason under Queen Elizabeth, and the emergence of the Puritan challenge to the Church of England. Moreover, the English Reformation coincided with the English Renaissance, and the foremost religious thinkers of the age, Catholic as well as Protestant, are also among the greatest of English prose stylists.The sources in this unique anthology, accidentals modernized and accompanied by careful notes and detailed historical, literary, and theological introductions, immerse readers in this world and allow them to explore comprehensively - for the first time - what was lost, what was transformed, and what was preserved in the English Reformation.