In lieu of an abstract, here is a brief excerpt of the content:

322 CRITICISM: SAMSON AGONISTES “devolving from the Jesus of Paradise Regained, and evolving into the hero and heroine of Paradise Lost” (2). Argues that Samson, in his destruction of the Philistine temple, is genuinely heroic, properly obeying inner promptings from God and demonstrating authentic spiritual development. Nonetheless, Samson’s final act falls short of being a satisfying “Christian exemplum,” for “his morality is predicated on the Hammurabian lex talionis, not New Testament mercy” (26). Draws a number of comparisons between Samson and Milton himself and considers Samson in relation to Sonnet 19 (“When I consider”). Discusses Samson’s progress through his interaction with Dalila, Harapha, and Manoa. Bennett, Joan S. 1694. “Asserting Eternal Providence: John Milton through the Window of Liberation Theology.” In Milton and Heresy. Ed. Stephen B. Dobranski and John P. Rumrich. Cambridge : Cambridge Univ. Press, 1998, pp. 219–43. Offers a reading of Paradise Regained and Samson Agonistes by linking Milton studies with issues facing Christian activists today, especially as those issues relate to liberation theology. Liberation theology attempts to change the social structures of the world, with violence as a last resort for an unresolved issue. It requires Christians to work actively to achieve justice in the world. Bennett insists that her “journey into liberation theology was prompted by questions of Milton’s reaction to the defeat of the revolutionary cause, questions that make their presence felt especially in readings of Paradise Regained and Samson Agonistes” (219–20). Achinstein, Sharon. 1691. “Samson Agonistes and the Drama of Dissent.” MiltonS 33 (1996): 133–58. Approaches Samson Agonistes as a drama on political theory within a Restoration context of the religious persecution of dissent and seeks “to draw Milton into that larger philosophic conversation known as the liberal tradition” (135). Samson says he will not participate in any activity that dishonors “our God, our Law, my Nation, or myself.” His problem is how to live a conscientious life under the yoke of arbitrary persecution. This is also the problem of the dissenters during the Restoration. When Samson decides to go to the feast of Dagon, “he signals his acceptance of responsibility for his actions...and confirms that he will perform as a morally free agent and not as a beast” (148). Ardolino, Frank. 1692. “Hieronimo Agonistes : Kyd’s Use of Hieronimo as Sanctified Revenger in The Spanish Tragedy.” JEP 15 (1994): 161–65. Notes that both Kyd and Marlowe “use similar conceptions of sanctified revengers ” (161). Points out that “Milton depicts the doomed audience as participants in a Belshazzar’s feast, carousing while remaining unaware of their imminent tragedy, which they have caused” (161). Observes that both Samson and Hieronimo kill themselves during their acts of vengeance. Barton, Carol. 1693. “‘In This Dark World and Wide’: Samson Agonistes and the Meaning of Christian Heroism.” EMLS 5, no. 2 (1999): 3:1–27; available at http:// extra.shu.ac.uk/emls/05-2/bartsams.htm. Analyzes Samson Agonistes “as a theodicy in process” (1). Suggests that Samson is CRITICISM: SAMSON AGONISTES 323 Bennett, Joan S. 1695. “Dalila, Eve, and the ‘Concept of Woman’ in Milton’s Radical Christian Humanism.” In Arenas of Conflict: Milton and the Unfettered Mind. Ed. Kristin Pruitt McColgan and Charles W. Durham. Selinsgrove, PA: Susquehanna Univ. Press, 1997, pp. 251–60. Believes that Milton’s conception of woman reflects his “radical Christian humanism” (251). Dalila and Eve are examples of his conception. Milton demonstrates universals in Eve’s relentless commitment to her relationship with Adam. After Adam rebukes her, she “pulls the man’s reaching for universals back into the contingent realm, the only place where the answers that Adam needs can be found or, rather, created” (256–57). After Adam and Eve are reconciled, Eve leads the way to their resolution together. Dalila could have served a similar function , but she becomes misogynistic, even though Samson makes considerable progress as a result of their encounter. Bennett, Joan S. 1696. “A Reading of Samson Agonistes.” In The Cambridge Companion to Milton. Ed. Dennis Danielson . Cambridge: Cambridge Univ. Press, 1989, pp. 225–41. Reprinted with an updated bibliography in the 2nd ed., 1999, pp. 219–35. Observes that Samson faces his moral weakness and “enters . . . into the spiritual core of his political mission and is thereby reborn as the leader he was destined to be, though only in the moment of his death” (228). Insists that Samson’s death is given to him as an enactment of his own spiritual liberation...

Share