Paradise Lost: Miltons Divine Inspiration - Essay Example

Paradise Lost: Milton's Divine Inspiration God versus Satan. Good or evil. Realism and Surrealism. Man's passion to unravel visions beyond space and time and a poet's baffling ability to weave through these perceptions. Welcome to a Paradise Lost. Quite naturally, the first thing that comes to one's mind, whenever and wherever Milton's Paradise Lost is discussed, is not the queer essence of a literature masterpiece, but its conflicts with the Scriptures, which forms its premise. Is it one man's vision beyond ages or a distorted representation of words mentioned in the scripture or a subtle balance between the two metaphors In visiting other works of Milton, such as his unfinished work, Doctrina Christiana, his religious point of view is entirely subjective and individualistic; that is, his faith would be deduced from Scripture by the inner illumination of the Spirit, not tied to human rituals or traditions. (John Milton, n.p.) Therein lies the controversy surrounding his work. The basic premise of this paper makes the assumption that Milton in Paradise Lost would agree that he had, in fact, made alterations or additions to the Bible while writing this piece. Woven throughout Paradise Lost, interlocking and imbedded, is the recurring notion that he, himself, understands on an almost prophetic level the essence of God's plan. For the record, Milton was born in London in 1608. He was admitted to Cambridge University at 16, and having graduated at 24, intended to become a clergyman. The widespread corruption and conceptual conflicts within the Church of England and his disdain for the church's ever increasing focus on ritual instead of faith convinced him enough to abandon his pastoral desire but never his passion for scriptural doctrines. Milton stated that he "prefer a blameless silence before the sacred office of speaking bought and begun with servitude and forswearing." (John Milton, 1) Milton turned to the Presbyterian Church and their doctrine and later abandoned that for Puritism, Milton eventually became dissatisfied with that as well and spent the remainder of his life in solitary pursuit of his religious faith. Thus began a conflux of the religion and literature which culminated in his epic poem, Paradise Lost. Much of the confusion and criticism with Paradise Lost centers on what is viewed as Milton's unorthodox views of religion. However, if examined as a personal exploration of his ecclesiology, contrary to many critics' beliefs, Milton did not leave behind the traditionally held structure of the church. Rather, he added another dimension of the unseen nature of faith, the spirit if you will. As stated by Stephen Honeygosky, in researching Milton's works we find in Paradise Lost "the two major dimensions of church (the invisible and the visible) have an inextricable, ongoing, intersecting-though-not-equivalent relationship.and, it is, finally, the interdependence of the invisible and visible church which characterizes the ecclesiology of Milton and the radical, nonconformist tradition. Because no one knows who is or will be united to the glorified Christ, charity, tolerance, and diversity in scripture-based gatherings are encouraged; at the same time, even though invisible church membership is unknown, it remains the only church worth belonging to, encouraging spiritual, individual communion through the Word and Spirit." (1) Paradise Lost rightly opens with "Of Mans First Disobedience". (I, 1) Immediately, Milton is letting the reader know that he is drawing from scripture in his work as these words closely tie with the opening words of the Bible, "In the beginning,". (KJV, Gen. 1:1) Although these two phrases may seem to clash in that man's fall, the eating of the forbidden fruit, did not occur until later chapters of Genesis, Milton was revealing his insight of the inner-relationship between the two realms he would explore - that of the word and that of the divine revelation he presumed to have received. Just five lines later Milton confirms that he has in fact received a prophetic message as found in the passage "Sing Heav'nly Muse, that on the secret top Of Oreb, or of Sinai, didst inspire That Shepherd, who first taught the chosen Seed ". (I, 6) Milton was in this instance saying that his writing of this work as told by the 'muse', the Spirit, who spoke to Moses. This comparison is illustrated in the scriptures as follows: "Specially the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children." (KJV, Deut. 4:10) Further, Milton is comparing himself with Moses. Milton alludes to the fact that as the Lord spoke to Moses and instructed him to gather together all the people so they will here His word, so did the Lord, through the Spirit, instructs Milton to do the same. The very next line Milton shows us again the connection between the written word and divine revelation. "In the beginning," (I, 9) also the first words of Genesis, as shown earlier, completes the unbroken circle from traditional scriptural interoperation to divine revelation and back. Throughout Paradise Lost, the two concepts play against one another and move back and forth. "Hail holy light, offspring of Heav'n-born, Or of th' Eternal Coeternal beam May I express thee unblam'd Since God is light, And never but in unapproached light "(III, 1-4) Ice opening line of chapter three, Milton reminds us the he is receiving his words from the Spirit as he stresses that no man can approach and speak to the Lord of his own accord. Rather, it is only through the Lord's will through Spirit, in the first chapter, he explains Satan's fall. In the third chapter when he mentions the Spirit again, we see God speaking with his Son, Jesus Christ, in the realm of Heaven. Milton is showing his readers that not only had he been given Supreme instruction concerning Satan and Hell, but also of God's plan and Heaven itself. "Unspeakable, who sitst above these Heavens To us invisible or dimly seen," (V, 156-157) It was no mistake or happy misfortune that Milton choose the word invisible in this passage. Milton is speaking about the traditionally held religious view that God is somehow far off and distant from us - the name spoken throughout the Bible but always kept at a distance from us - if in the literal reading, that is what one may come to see. Milton however has over and again told us that he has received inspiration, shown things unseen by most. In this verse Milton emphasizes the hidden aspects of God, the spirit behind His written word - the hidden church of Christ. In Chapter seven, Raphael, an angel, is explaining to Adam the creation of the world. The chapter opens with the following: "Descend from Heav'n Urania, by that name If rightly thou art call'd, whose Voice divine Following, above th' Olympian Hill I soare, Above the flight of Pegasean wing. The meaning, not the Name I call: for thou." (VII, 1 -5) Urania who is in classical literature a muse is again Milton's reminder of his divine revelation and to ensure the reader that the hidden quality of his work in no way deviates from the letter of the word found in the scriptures. An interesting note here is that Milton would choose to use a female muse. There has been much criticism and discussion regarding his perception of females, particularly in Paradise Lost. Many have stated that Milton sees womankind as lesser, subservient to man - vain and only able to attain closeness or oneness with God through man. Here, however, Milton shatters this notion as his muse in chapter seven, a spokesperson for God himself, is female. In chapter nine no longer is the epic centered on God versus Satan personified. He turns now to the fall itself of man, the tasting of the forbidden fruit from the tree of knowledge. Milton, as if to assure himself, reminds us once again of the divine nature of his words. "If answerable style I can obtaine Of my Celestial Patroness, who deignes Her nightly visitation unimplor'd, And dictates to me slumb'ring, or inspires Easie my unpremeditated Verse:" (IX, 20 - 24) The celestial patroness to whom he refers is again Urania the muse of astronomy. During the time of this writing the classical use of the era was well known and accepted. Milton however increases his closeness to God. He is no longer seeking out His wisdom. Rather, he speaks of the so called Spirit (Urania or the Celestial Patroness, in this example) as coming to him in his sleep and sharing with him the secrets of God. Not only does she visit him in his sleep, but it is nightly visitations imploringly asking him to take down the words. Milton has no doubt that his words are Heaven directed. Towards dusk, Milton's Paradise Lost is reconciling the fall of man with the hope of eternal life. It is through the fall itself that Christ will come to save mankind from death. Milton emphasizes that each man is in himself responsible for the choice he makes - namely, free will. "Henceforth what is to come I will relate, Thou therefore give due audience, and attend. This second sours of Men, while yet but few; And while the dread of judgment past remains Fresh in thir mindes, fearing the Deitie, With some regard to what is just and right Shall lead thir lives and multiplie apace, Labouring the soile, and reaping plenteous crop," (XII, 11 - 19) Even though, Milton through his Paradise Lost espoused time and again to be bestowed divine revelation, he himself was unable to escape his fundamental belief in free will. He felt this did not take away or detract God's plan, rather he viewed it exhibited again and again in his work that God ultimately knew from the beginning, the time each outcome would be. "Through the worlds wilderness long wanderd man Safe to eternal Paradise of rest. Meanwhile they in thir earthly Canaan plac't Long time shall dwell and prosper," (XII, 313 - 316) As Adam is speaking the angel Michael prior to he and Eve's expulsion from Eden, Milton makes reference to earthly Canaan. Milton is once again comparing Canaan, the Promised Land, spoken of in the Bible to the eternal Paradise of rest, the Kingdom of Heaven. On a second plane, through the hidden side of the word spoken throughout Paradise Lost, Milton is asking us to consider how different the two are. He leaves the readers wondering if perhaps, like himself they see a little more, as he impounded us over and over with his heavenly revelations. Heaven, hence God, is not in some far off place untouchable and unseen but here among us - Heaven on Earth. Is paradise truly lost As Adam and Eve prepare to leave Eden, Milton shows us that although the fall of mankind was great, hope prevails. Through their repentance unlike that of Satan in his fall, forgiveness is possible, and the Promise is revealed that although they must depart Eden, in letter- their paradise is lost for a while. In Spirit though, their seed redemption is assured. Milton closes his epic with Adam and Eve walking away from paradise hand in hand, united once again in faith and steadfast in their resolve. "They looking back, all th' Eastern side beheld Of Paradise, so late thir happie seat, Wav'd over by that flaming Brand, the Gate With dreadful Faces throng'd and fierie Armes: Som natural tears they drop'd, but wip'd them soon; The World was all before them, where to choose Thir place of rest, and Providence thir guide: They hand in hand with wandring steps and slow, Through Eden took thir solitarie way." (XII, 641 - 649) In a poet's world, gaining is as simple in words as loosing. Just one word and all rationality lost- metaphysics. Works Cited Burris, Skylar Hamilton. ""From man's effeminate slackness it begins": Uxoriousness and the Expansion of Genesis in John Milton's Paradise Lost." 1 Oct. 1999. The Southwest Conference on Christianity & Literature in Abilene, Texas. Accessed 2 Nov. 2005. . Honeygosky, Stephen R. "Milton's House of God: The Invisible and Visible Church." 1993. Columbia. Missouri Press. Reviewed by. Simpson, Ken. 3 Jan. 1996 University of Richmond.. Accessesed 1 Nov. 2005. . "John Milton." Encyclopedia.The Free Dictionary. 2005. Farlex. Accessed 3 Nov. 2005 . McGoodwin, Michael. "John Milton: Paradise Lost." 2000. Accessed 4 Nov. 2005. Accessed 4 Nov. 2005. . King James Version Bible. Nashville: World Publishing, 2004. "Paradise Lost: John Milton." 23 May 2005. Literature.org: The Online Leterature Library. Accessed 2 Nov. 2005 . "Paradise Lost: Study Guide." 15 Sep. 2005. New Arts Library. Accessed 1 Nov. 2005. . Read More