Robert Scholes’s now classic Rise and Fall of English was a stinging indictment of the discipline of English literature in the United States. In... English after the Fall, Scholes moves from identifying where the discipline has failed to providing concrete solutions that will help restore vitality and relevance to the discipline.With the self-assurance of a master essayist, Scholes explores the reasons for the fallen status of English and suggests a way forward. Arguing that the fall of English as a field of study is due, at least in part, to the narrow view of “literature” that prevails in English departments, Scholes charts how the historical rise of English as a field of study during the early twentieth century led to the domination of modernist notions of verbal art, ultimately restricting English studies to a narrow cannon of approved texts.After tracing the various meanings attached to the word “literature” since the Renaissance, Scholes argues that the concept of it that currently shapes the work of English departments excludes both powerful sacred documents (from the Declaration of Independence to the Bible) and pleasurable, profane works that involve the performance of roles like those of clown and teacher in many media (including popular musicals, opera, and film)—and that both sorts of works should be studied in English courses. English after the Fall is a bold manifesto for the replacement of literature with what Scholes calls textuality—an expansive and ecumenical notion of what we read and write—as the primary object of English instruction. This concise and persuasive work is destined to become required reading for anyone who cares about the future of the humanities.

In the sixteenth and seventeenth centuries, to be English and Catholic was to face persecution, financial penalties, and sometimes death. Yet some... English Catholics prospered, reconciling their faith and loyalty to their country. Among the most prominent was George Calvert, a talented and ambitious man who successfully navigated the politics of court and became secretary of state under King James I. A conforming Protestant from the age of twelve, Calvert converted back to Catholicism when a political crisis forced him to resign his position in 1625. The king rewarded Calvert by naming him Baron of Baltimore in Ireland. Insulated by wealth, with the support of powerful friends, and no longer occupied with court business, Baltimore sought to exploit his land grants in Ireland and Newfoundland. Seeking to increase his own fortune and status while enlarging the king's dominions, he embarked on a series of colonial enterprises that eventually led to Maryland.The experiences of Calvert and his heirs foster our understanding of politics and faith in Jacobean England. They also point to one of the earliest codifications of religious liberty in America, for in founding Maryland, Calvert and his son Cecil envisioned a prosperous society based on freedom of conscience. In English and Catholic, John D. Krugler traces the development of the "Maryland Designe," the novel solution the Calverts devised to resolve the conflict of loyalty they faced as English Catholics. In doing so, Krugler places the founding and early history of Maryland in the context of pervasive anxieties in England over identity, allegiance, and conscience.Explaining the evolution of the Calvert vision, Krugler ties together three main aspects of George Calvert's career: his nationalism and enthusiasm for English imperialism; his aim to find fortune and fame; and his deepening sense of himself as a Catholic. Skillfully told here, the story of the Calverts' bold experiment in advancing freedom of conscience is also the story of the roots of American liberty.