Christian Humanism In Milton's Paradise Lost

John Milton(1608-1674)one of the greatest poets at the end of English Renaissance, whose works have occupied a high position in the history of English literature, culture and ideology. Milton has been accepted as second only to Shakespeare until 20th century on account of his most representative work – Paradise Lost, which has been the subject of more controversy among critics. Since its publication in 1667, critics have been involved in the long process of inquiring about this great work. The long-standing diversity of opinions on this artistic quality, subject matter and potential reflect the complexity of Milton's ideological system. Basically speaking, Milton inherits two great traditions of Jewish-Christian and Ancient Greek-Renaissance humanism. As C. A. Patrides and many Miltonic critics have pointed out that Milton is more than a humanist,and he is a Christian humanist endeavoring always to reconcile the novelties of the present with the august traditions of the past.The problem of how the religious scheme of the poem bears on human concerns has occupied most serious criticism of Paradise Lost. "Christian humanism" mainly proposed by Douglas Bush, tries to offer a tidy way of dealing with the problem, a synthesis of Christian and humanistic concerns, which Milton and his predecessors were able to enjoy. According to Bush, Milton may be called the last great exponent of Christian humanism in its historical continuity. In light of the intellectual and cultural background of Christian humanism, its Renaissance origin and its development by such Neo-Platonists as Erasmus, the Cambridge Platonists, this thesis will examine Milton's Christian humanism in detail, including its key ideas and the attitude that preconditions it. The Christian humanism of John Milton mainly expressed in the free will concept, which has been deeply rooted in the Christian tradition and Renaissance humanism. In his De Doctrina Christiana (Christian Doctrine), Milton expounds his Christian liberty concept, which is fundamental for Christian humanism and reflects Milton's fundamental concern with free choice, while his ideas will be treated more fully in the discussion of his great epic Paradise Lost. Man was made in the image of God, with a spark of divine reason and divine will. Milton sets up Absolute Reason, the ultimate source and guarantee of life, order, justice, all the values comprehended by the spark of divine reason in man. Christ is the incarnation of supreme love and right reason. He is also the Redeemer and the only Mediator through whom man becomes regenerate. He believes in human reason, and thinks that man is and should be free. Even in exalting human reason and freedom, Milton stresses human weakness and the dangers of pride, which ruin Satan. The fallen angels lose themselves in the mazes of philosophic debate. The whole temptation of Satan is an appeal to the desire for power. We can see that Milton has not abandoned the principles of Christian liberty and right reason, for these are religious and fundamental, but he has a new understanding of the prime need and obedience. With the divine light, human race will finally find a happier Eden than before. For Milton, who is a Christian as well as a humanist, Christian doctrine and Renaissance humanism are harmoniously fused together. Christian humanism in Paradise Lost shows the wisdom and greatness of this talented Poet.