Assignments and Study Questions
EngL 3132: The King James Bible as Literature: The New Testament
Assignments for the divorce tracts
The syllabus has been modified to include excerpts from The Doctrine and Discipline of Divorce (pp. 853–69). Along with all the readings assigned, you are responsible for the editor’s headnotes—for instance, the important note (163–64) heading “On the New Forcers of Conscience” that explains the Westminster Assembly.
You should write out (and hand in) your report, keeping it to 500 words maximum. You can read it in class or just speak from notes; whatever delivery you choose, please limit your report to no more than eight minutes.
The first four reports are on The Doctrine and Discipline of Divorce and are scheduled for Tuesday the 23rd. On Thursday the 25th we’ll hear four more reports on Tetrachordon. (I’ve assigned these eight reports alphabetically.)
—HANNAH. Look at the epigraphs and address to Parliament prefixed to DDD (pp. 857–65) and compare the epigraph and address before Tetrachordon (985–91). Who is Herbert Palmer and what is “the Assembly”?
—MOLLY. Relate the same prefatory materials to Sonnet 11 (“A book was writ of late”)
—PAUL. Relate the same prefatory materials to Sonnet 12 (“I did but prompt the age”)
—SEAN. Relate the same prefatory materials to “On the New Forcers of Conscience”
—CHRISTOPHER. Milton argues in both divorce tracts that “our Savior’s words touching divorce are as it were congealed into a stony rigor, inconsistent both with his doctrine and his office” (867). Explain this argument.
—MARGARET. *God’s commands in Genesis 1 and 2 (see p. 991) constitute the first “chord” or biblical text on marriage. How does Milton, in the five pages that follow, deduce from Gen. 1:27 his principle of “Christian liberty” and how does he reconcile this Christian liberty with the subjugation (inequality) of wives to husbands?
—LAURA. As Milton proceeds with his exposition of *Gen. 2:18 and 2:24 (pp. 996–1005), how does he (1) refute the arguments (p. 998) for celibacy by Paul and Augustine; (2) show that marriage cannot be reduced to “brute conjugality”; and (3) prove that marriage is a civil rather than a natural institution?
—BRYAN. The core of Milton’s argument lies in his intent to reconcile the second “chord,” Moses’ permitting divorce (Deuteronomy 24:1–2), with the third “chord,” Christ’s forbidding divorce on any grounds except adultery (Matthew 5:31–32). Look at the editor’s summaries (in italics, 1013–14) and then explain what Milton means by “hardness of heart” and its opposite, “charity,” in his argument on the next five pages.
Reports on Areopagitica and Of Education
Even though it was not delivered orally, Areopagitica is structured like a classical oration. Just like an orator debating in public, Milton proposes his argument, refutes objections, and ends by exhorting his audience (Parliament) to action. His oration can be broken down as follows. After a couple of introductory pages (called the exordium or narratio), Milton comes (930) to his propositio, which he divides into four parts (see Kerrigan’s analysis, third paragraph on page 924). He begins with a depressing history of censorship that runs to page 936. Next, he launches into his affirmative argument (confirmatio) that the “right use” of reading involves the virtue of “temperance”—a major virtue also in Paradise Lost. In the third part, Milton turns (bottom of 939) to his refutatio and shows that censorship is never effective when used to reform a society’s morals. His powerful, fourth argument—that censorship will in fact impede the discovery of truth—starts at 946 (“I lastly proceed”) and after four pages shifts to Milton’s grand vision (“Yet was it beyond my hope”) of England leading a revitalized Europe “even to the reforming of reformation itself.”* Finally, at the bottom of page 959 (“Methinks I see in my mind’s eye”), Milton launches his soaring conclusion or peroratio.
*Milton’s overarching view of history comes, ironically, just a century after the death of Luther (1547) and a few years before all wars between Catholics and Protestants would cease forever with the Peace of Westphalia (1648).
In preparing your report (maximum 500 words/eight minutes), you should first determine where your assigned section fits into Milton’s six-part rhetorical structure enumerated above (exordium/propositio, two-part confirmatio, two-part refutatio, peroratio). Then analyze the assigned text and expand on its relation to Milton’s theme of free speech.
—SCOTT. “I cannot praise a fugitive and cloistered virtue . . .” (939). Relate this sentiment (or sentence) to Milton’s doctrine of temperance.
—CALLY. “They are not skillful considerers of human things who imagine to remove sin by removing the matter of sin” (944). Relate this remark to any other remark in the same paragraph or in the paragraph following.
—MATT N. “A man may be a heretic in the truth” (952). Explain this remark.
—ERICA. What point is the author making in the paragraph (955) that begins, “Truth indeed came once into the world . . .”? What historical attitude or outlook is Milton warning against?
—PATRICK. What does Milton understand by the phrase “Christian liberty” (962) and how is it related to his advocacy of free speech?
—KATY. In Of Education, Milton announces at different points (971, 973) two distinct ends of education. How does Milton’s essay “embody a compromise between the old and new pedagogies” (headnote, 968)?
Study questions for Tenure and for Ready and Easy Way
Read Milton’s arguments justifying tyrannicide starting on page 1034. Then try to answer these questions:
—By what arguments has Milton already shown “that it belongs to the people to choose or depose their king for the common good” (see n. 41)?
—What distinguishes a just king from a tyrant?
—Read notes 44, 45, and 46 on the traditional or “constitutional” prohibition against king-killing. To what higher law or principle does Milton appeal when he writes, “Nor is it distance of place that makes enmity, but enmity that makes distance of place” (1036)?
—What “oaths of allegiance” (1042) have the Presbyterians broken?
—In what way has the Covenant (of 1643; see note 15) proven to be a “snare and distraction” (1044)?
—Compare the paragraph beginning “As for the party called Presbyterian” on 1048 with the par. at 1026 beginning “Another sort there is.” In addressing these men, why does Milton warn them against “prelates and malignants” [royalist sympathizers]?
—How does Milton apply to”a state or whole people” the axiom that “the law of nature justifies any man to defend himself” (1052)?
—On 1053–54, what exactly is Milton’s complaint about these false reformers (whom the Satan of PL will often resemble)?
[Questions on A Ready and Easy Way will be posted later]
ENGL 3132 THE KING JAMES BIBLE AS LITERATURE: THE NEW TESTAMENT ASSIGNMENTS
Reports on Samuel-Kings, on Psalms, and on Prophets
Even if you choose to deliver it from notes, your report (maximum 300 words/5 minutes) must be fully typed out and handed in.
Any interpretation of a biblical event should at least remark upon the occasion or historical context. The brief scope of these reports, however, leaves room for summarizing only the most important circumstances. Assume that your audience—the rest of the class—have done the reading, and concentrate instead on highlighting for us the most significant theme—kingship, prophecy, theophany, covenant—that seems to preoccupy the author (or the Deuteronomist editors, in the case of the narratives from Samuel and Kings).
—ZACH. What is the point of the Ark story in 1 Sam. 5–7:4?
—COLLEEN. In 1 Sam. 8–10:1, what part does Yahweh play in choosing a king?
—CHANCE. In 1 Sam. 16–19, discuss three signals Yahweh gives to show he is going to depose Saul.
—JENNIFER. The Ark story is completed in 2 Sam. 6–7. How has Yahweh’s relation to Israel changed since the Exodus?
—JASON. In 1 Kings 12–13, what point does the author (i.e., the “Deuteronomist” editor) want to make when he brings in prophets to oppose the monarchs chosen by Yahweh?
—CARA. When Elijah first appears (1 Kings 17–19), how does he prove himself Yahweh’s prophet?
—JEFF. Like David, Ahab seems to be favored by Yahweh. What offences (reported, probably, by the Deuteronomist editors) lead to Ahab’s denunciation by prophets in 1 Kings 20–21?
To answer the next six questions on the Psalms, you’ll need to consult the notes in the OSB. The reports and our class discussions, however, will quote the text in the KJV.
—KADI. Psalm 2, and particularly verses 7 and 12, is often adapted to the Christian liturgy. Using the notes in the OSB, explain the original meaning those verses had on the occasion of this Royal Psalm.
—ROBERT. Psalm 22, which Jesus quotes on the Cross, is another Psalm adapted to Christian use. Following the OSB notes, explain how the first five verses were understood by Israel and by Judaism.
—HANNAH. Psalm 44 is a collective lament. How does the first part (vv. 1–16) trace Israel’s rise and fall from Exodus through Kings (i.e., to 587 B.C.E. when the Deuteronomist history ends)?
—DAVID. Psalm 105 is a hymn celebrating Yahweh’s providence (divine foresight) or guidance of Israel. Comment on the several parts to which our attention is directed by the OSB notes.
—NAOMI. According to the note in the OSB, Psalm 85 is “a national Lament” by Jews—to adopt the name Israelites in Judah took on after their “ return from the Exile.” How do the last five verses express the Judahites’ or the Jews’ new prophetic hope?
—CHELSEA. With its choric responses, Psalm 118 enacts “a dramatic ceremonial” that is analyzed in the OSB notes. First, explain where verse 22 fits into the ceremony; then, following the references in the note, indicate how the line was adapted in the Christian Bible (the NT).
When you interpret one of the Prophetic books, keep in mind that these are not integral, authored works but edited collections. Inspired sayings (“oracles”), visions, and brief narratives have been gathered under the name of the prophet who is usually introduced by a “superscript” identifying the time and place (see the notes in your OSB). The prophet’s sayings are of two kinds: judgment oracles that denounce or condemn, and promise oracles that offer hope if the people repent. Both kinds of oracle may be found alternating in the same chapter, and the prophet’s argument or motive can be hard to grasp since he does not control the words God puts in his mouth (compare the utterances of Balaam, Num. 23–24).
—WHITNEY. Examine the structure (see OSB notes) of Isaiah 6. What precisely is Yahweh’s commission to Isaiah, how does the prophet respond, and how would you compare his response to that of Moses?
—BEN. Isaiah 9 comprises both types of oracle. Contrast the “promises” in the first part (especially verse 6) with the “judgments” in the second part (particularly the refrains in verses 12, 17, 21).
—IAN. Read the OSB notes on Isaiah 22:1–14. The prophet denounces Jerusalem for misunderstanding YHWH’s purpose. What was the true significance of “that day” (verse 12) that YHWH “has ordained” (verse 5)?
—SAMANTHA. Isaiah 25 praises YHWH for destroying Israel’s enemies (compare ch. 14), but now the prophet imputes to Yahweh an ultimate (i.e., eschatological) purpose: a final judgment upon all nations. How do the “mountain” and “that day” (compare ch. 22) focus our attention on YHWH’s eschatological purpose (consider also the first six verses of ch. 26)?
—STEVE. The prophecy of Joel also envisions YHWH’s day and suggests that it will come at the end of time (eschatology) when YHWH will not only deliver judgment but produce an apocalypse or revelation of the truth. Consulting the OSB notes, read Joel and then characterize (in just 300 words!) the book’s two opposed moments of judgment and promise.
—MARTINS. In the second part of Ezekiel 37, the prophet, exiled in Babylon, has a vision of Israel restored and the diaspora reversed (verses 15–28). How does the vision of the bones (1–14) foreshadow this restoration, and what is the difference between the immortality YHWH promises to Israel and the resurrection from death promised to each Christian?
—KELLY. Isaiah 42:1–4 and 49:1–6 introduce the “servant.” Do you agree with the OSB note that “the servant is Israel” collectively? Which of these verses might support the opposite interpretation that the servant is a private individual, not the nation as a whole?
—FRANCES. In the final servant song (Isaiah 52:13–53), if the servant stands for Israel, how are we to interpret the account (53:7–12) of the nation’s trial, death, burial, and the promise that “by his knowledge shall my righteous servant justify many”?
—AMANDA. Isaiah 14 clearly belongs after the return (538 B.C.E.) from exile in Babylon; consequently it’s ascribed to the Second Isaiah (see OSB headnote). Examine the denunciations of Yahweh’s enemies, particularly the famous verses 12–17 (note their beauty in the KJV). How does the YHWH in this chapter compare with the wrathful YHWH of Exodus?
—JOSH M. In Isaiah 60, Second Isaiah describes the new Jerusalem. What notable contrasts do you find between this description of the city and the description by Isaiah in 22:1–14?
—MIKE. In Isaiah 63, Second Isaiah introduces YHWH as a warrior covered with his enemies’ blood. Briefly trace how Yahweh is transformed, in the course of the chapter, into a protective father of his people.
—JOSH G. In the final chapter (ch. 66) of Isaiah, Second Isaiah presents YHWH enthroned in heaven with the earth as his “footstool.” In what ways is this image of YHWH as a local king contradicted by his universal power, and how does the last verse (24) square with his promises elsewhere in the chapter (e.g., verse 22) to preserve Jerusalem and its Jews forever?
—XAVIER. Read the OSB notes to Malachi 4. How does Malachi's “day of YHWH” differ from those described by Isaiah and Joel, above? How is Malachi's “day of Yahweh” worked into the NT passages on the return of Elijah?