Mixed Faith and Shared Feeling

Mixed Faith and Shared Feeling
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Mixed Faith and Shared Feeling explores the mutually generative relationship between post-Reformation religious life and London's commercial theaters. It explores the dynamic exchange between the imaginatively transformative capacities of shared theatrical experience, with the particular ideological baggage that individual playgoers bring into the theater. While early modern English drama was shaped by the polyvocal, confessional scene in which it was embedded, Musa Gurnis contends that theater does not simply reflect culture but shapes it. According to Gurnis, shared theatrical experience allowed mixed-faith audiences to vicariously occupy alternative emotional and cognitive perspectives across the confessional spectrum. In looking at individual plays, such as Thomas Middleton's A Game of Chess and Shakespeare's Measure for Measure , Gurnis shows how theatrical process can restructure playgoers' experiences of confessional material and interrupt dominant habits of religious thought. She refutes any assumption that audiences consisted of conforming Church of England Protestants by tracking the complex and changing religious lives of seventy known playgoers. Arguing against work that seeks to draw fixed lines of religious affiliation around individual playwrights or companies, she highlights the common practice of cross-confessional collaboration among playhouse colleagues. Mixed Faith and Shared Feeling demonstrates how post-Reformation representational practices actively reshaped the ways ideologically diverse Londoners accessed the mixture of religious life across the spectrum of beliefs.

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Musa Gurnis. Mixed Faith and Shared Feeling

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Mixed Faith and Shared Feeling

Theater in Post-Reformation London

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Godliness was an ongoing process. People’s religious leanings and attitudes to theater were subject to alteration. While he did ultimately reject theater, the puritan diarist Richard Norwood also describes an earlier period of his life when he felt the alternating pulls of religious fervor and worldly attractions such as plays. Like many in the period, Norwood’s religious life was full of change. However, Norwood’s later convictions do not negate his previous experience of wavering between godly piety and the appeal of the stage.68 The former puritan and future royalist William Prynne, in the course of rethinking his political and religious alignments in the 1640s, also recanted his earlier attack on the theater, Histriomastix, for which he had lost his ears. “It is no disparagement for any man to alter his judgement upon better information,” Prynne writes, declaring “that Playes are lawfull things.”69 Prynne’s changes of heart show the value of looking at religious positions not as static and discrete entities but as entangled strands of a broader mixed-faith culture.

No One Is Normal

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