Cover

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pp. 1-2

Title Page, Copyright

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pp. 3-6

Contents

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pp. v-vi

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Preface

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pp. vii-xii

With the advent of a commercial theater in London, traditional drama was dying, or already dead. Almost completely destroyed were the plays that had staged the miraculous lives of saints or explained the Catholic sacraments as a certain avenue to posthumous benefits. ...

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Acknowledgments

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pp. xiii-xiv

I am firstly grateful to Beatrice Kitzinger, whose research assistance has been indispensable to this book’s completion. Other friends and colleagues who took the time to comment on my work have also been a great aid: Ilana Blumberg, Sophie Gee, Erik Gray, John Heon, and Mike Magee all lent a hand at various stages. ...

Note on Texts and Translations

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pp. xv-xvi

Abbreviations

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pp. xvii-xviii

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Introduction: After Strange Gods: The Making of Christ and His Doubles

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pp. 1-42

Antichrist appears by name first in the Johannine epistles and not again for about a hundred years.1 By then a lot had happened. To flesh out the figure certain passages in scripture, originally unrelated, had to be connected. Extrapolation ran rampant. ...

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1. Lying Likenesses: Typology and the Medieval Miracula

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pp. 43-86

Despite a lot of variation in the commentaries, from the earliest of them onward Antichrist was frequently recognized as the supreme adversary and herald of the final days in part by resemblance to the true Christ. “For the deceiver,” writes Hippolytus, “seeks to liken himself in all things to the Son of God” (Antichrist 6 [GCS 1:7–8; ANF 5:206]). ...

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2. Blood Money: Antichristian Economics and the Drama of the Sacraments

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pp. 87-138

Prior to Christian scripture redemption in Greek meant to free by cash payment. The way we might redeem an old heirloom from hock, money back then could purchase human life. It freed prisoners of war, for example, or convicts. In the case of temple slaves, you had to pay the gods—or, what comes down to the same, the temple priests. ...

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3. Vicarious Criminal: Christ as Representative

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pp. 139-182

Legend has it the group of writings now loosely called the Septuagint first came into being when Ptolemy II Philadelphus (285–46 BCE) resolved to place in his library at Alexandria every text then in existence.1 The story of his resolution became especially popular among later Christians for explaining how they had inherited a Greek Old Testament ...

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4. The Curious Sovereignty of Art: Marlowe’s Sacred Counterfeits

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pp. 183-246

Two future adversaries and scholars of Antichrist overlapped at Cambridge, probably unknown to each other, in the 1580s. One attended Jesus College, the other Corpus Christi. As one was getting his bachelor’s, the other received a master’s. Afterwards they might both have taken the orders toward which their training inclined them, but only one did. ...

Index

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pp. 247-252