Abstract:During the English Revolution, Westminster divines Cornelius Burges and Stephen Marshall resurrected the practice of preaching in Parliament in an attempt to articulate, without repair to kingship or Catholicism, what it meant to be free, godly, and English. Though scholars have acknowledged Areopagitica’s debt to the nation-forming biblical rhetoric of these sermons, in this study I argue that Milton commandeers that rhetoric—especially the application of the figure of Israel to the would-be commonwealth—in order to renovate his own public image, such that he and the nation cannot be thought apart. Milton projects an ethos that is at once representative and apostolic, Isocratean and Pauline. At the same time, he reworks the sermons’ figural depictions of England’s divine election, covenant, and religious conformity such that his nation could not exist without him. This imbrication of persona and patria reconciles contrasting theories about Milton’s self-understanding and extends our understanding of Milton’s nationalism in a time of revolution and religious upheaval.

中文翻译：

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弥尔顿的精神，英国民族和阿雷奥帕吉蒂卡的斋戒传统

摘要：在英国大革命期间，威斯敏斯特神殿的科尼利厄斯·伯吉斯和斯蒂芬·马歇尔复活了在议会中进行宣讲的做法，以期在不修复王权或天主教的前提下明确表达自由，虔诚和英语的含义。尽管学者们已经承认阿雷奥帕吉蒂卡对这些讲道的民族形成的圣经论调负有责任，但在这项研究中，我辩称，弥尔顿（Milton）指挥了这种论调，特别是将以色列的形象运用到了将成为英联邦的人身上，以便翻新自己的公众。形象，这样他和国家就不会被分开。弥尔顿（Milton）提出了一种既代表又具有使徒身份的人，即伊斯卡拉特兰（Isocratean）和波琳（Pauline）。同时，他重述布道对英格兰神选，盟约，和宗教上的顺从，以致没有他就不可能存在他的国家。人物角色和爱国主义的融合使人们对米尔顿的自我理解的理论形成了反差，并扩展了我们在革命和宗教动荡时期对米尔顿的民族主义的理解。