Editing Paradise Lost (section)

===Idolatry===
Milton's 17th-century contemporaries by and large criticised his ideas and considered him a radical, mostly because of his republican political views and heterodox theological opinions. One of Milton's most controversial arguments centred on his concept of what is idolatrous, a subject which is deeply embedded in ''Paradise Lost''.

Milton's first criticism of [[idolatry]] focused on the constructing of temples and other buildings to serve as places of worship. In Book XI of ''Paradise Lost'', Adam tries to atone for his sins by offering to build altars to worship God. In response, the angel Michael explains that Adam does not need to build physical objects to experience the presence of God.<ref>{{Harvnb|Milton|1674}}, [[s:Paradise Lost/Book XI|Book 11]].</ref> Joseph Lyle points to this example, explaining: "When Milton objects to architecture, it is not a quality inherent in buildings themselves he finds offensive, but rather their tendency to act as convenient loci to which idolatry, over time, will inevitably adhere."<ref>{{Harvnb|Lyle|2000|p=139}}.</ref> Even if the idea is pure in nature, Milton thought it would unavoidably lead to idolatry simply because of the nature of humans. That is, instead of directing their thoughts towards God, humans will turn to erected objects and falsely invest their faith there. While Adam attempts to build an altar to God, critics note Eve is similarly guilty of idolatry, but in a different manner. Harding believes Eve's [[narcissism]] and obsession with herself constitutes idolatry.<ref name="Harding2007-p163">{{Harvnb|Harding|2007|p=163}}.</ref> Specifically, Harding claims that "under the serpent's influence, Eve's idolatry and self-deification foreshadow the errors into which her 'Sons' will stray".<ref name="Harding2007-p163" /> Much like Adam, Eve falsely places her faith in herself, the Tree of Knowledge, and to some extent the Serpent, all of which do not compare to the ideal nature of God.

Milton made his views on idolatry more explicit with the creation of [[Pandæmonium (Paradise Lost)|Pandæmonium]] and his allusion to [[Solomon's temple]]. In the beginning of ''Paradise Lost'' and throughout the poem, there are several references to the rise and eventual fall of Solomon's temple. Critics elucidate that "Solomon's temple provides an explicit demonstration of how an artefact moves from its genesis in devotional practice to an idolatrous end."<ref>{{Harvnb|Lyle|2000|p=140}}.</ref> This example, out of the many presented, distinctly conveys Milton's views on the dangers of idolatry. Even if one builds a structure in the name of God, the best of intentions can become immoral in idolatry. The majority of these similarities revolve around a structural likeness, but as Lyle explains, they play a greater role. By linking Saint Peter's Basilica and the Pantheon to Pandemonium—an ideally false structure—the two famous buildings take on a false meaning.<ref>{{Harvnb|Lyle|2000|p=147}}.</ref> This comparison best represents Milton's Protestant views, as it rejects both the purely Catholic perspective and the Pagan perspective.

In addition to rejecting Catholicism, Milton revolted against the idea of a monarch ruling by [[Divine right of kings|divine right]]. He saw the practice as idolatrous. [[Barbara Lewalski]] concludes that the theme of idolatry in ''Paradise Lost'' "is an exaggerated version of the idolatry Milton had long associated with the Stuart ideology of divine kingship".<ref>{{Harvnb|Lewalski|2003|p=223}}.</ref> In the opinion of Milton, any object, human or non-human, that receives special attention befitting of God, is considered idolatrous.