Domestic Devotions in Early Modern Italy illuminates the vibrancy of spiritual beliefs and practices which profoundly shaped family life in this era. Scholarship on Catholicism has tended to focus on institutions, but the home was the site of religious instruction and reading, prayer and meditation, communal worship, multi-sensory devotions, contemplation of religious images and the performance of rituals, as well as extraordinary events such as miracles. Drawing on a wide range of sources, this volume affirms the central place of the household to spiritual life and reveals the myriad ways in which devotion met domestic needs. The seventeen essays encompass religious history, the histories of art and architecture, material culture, musicology, literary history, and social and cultural history. Contributors are Erminia Ardissino, Michele Bacci, Michael J. Brody, Giorgio Caravale, Maya Corry, Remi Chiu, Sabrina Corbellini, Stefano Dall'Aglio, Marco Faini, Iain Fenlon, Irene Galandra Cooper, Jane Garnett, Joanna Kostylo, Alessia Meneghin, Margaret A. Morse, Elisa Novi Chavarria, Gervase Rosser, Zuzanna Sarnecka, Katherine Tycz, and Valeria Viola.

Ever since its appearance in Europe five centuries ago, the rosary has been a widespread, highly visible devotion among Roman Catholics. Its popularity has persisted despite centuries of often seismic social upheaval, cultural change, and institutional reform. In form, the rosary consists of a ritually repeated sequence of prayers accompanied by meditations on episodes in the lives of Christ and Mary. As a devotional object of round beads strung on cord or wire, the rosary has changed very little since its introduction centuries ago. Today, the rosary can be found on virtually every continent, and in the hands of hard-line traditionalists as well as progressive Catholics. It is beloved by popes, professors, protesters, commuters on their way to work, children learning their "first prayers," and homeless persons seeking shelter and safety.

Why has this particular devotional object been so ubiquitous and resilient, especially in the face of Catholicism's reinvention in the Early Modern, or "Counter-Reformation," Era? Nathan D. Mitchell argues in lyric prose that to understand the rosary's adaptability, it is essential to consider the changes Catholicism itself began to experience in the aftermath of the Reformation.

Unlike many other scholars of this period, Mitchell argues that after the Reformation Catholicism actually became more innovative and diversified rather than retrenched and monolithic. This innovation was especially evident in the sometimes "subversive"; visual representations of sacred subjects, such as in the paintings of Caravaggio, and in new ways of perceiving the relation between Catholic devotion and the liturgy's ritual symbols. The rosary was thus involved not only in how Catholics gave flesh to their faith, but in new ways of constructing their personal and collective identity. Ultimately, Mitchell employs the history of the rosary, and the concomitant devotion to the Virgin Mary with which it is associated, as a lens through which to better understand early modern Catholic history.

Leo the Great was the beneficiary of the consolidation of the power of the papacy in Rome and the Christianization of the city over the course of the preceding century. In this carefully nuanced study, Bernard Green demonstrates the influences at work on this celebrated pope's development as a theological thinker, including two of the most renowned theological names of the period, Ambrose of Milan and Augustine of Hippo.
Green charts Leo's theological journey from his first encounters with the Pelagian and Nestorian controversies, where he engaged Cassian as an advisor. Leo took an admiring though limited view of Cyril of Alexandria but misunderstood the weaknesses in Nestorius' thought. As pope, Leo preached a civic Christianity, accessible to all citizens, baptising the virtues of the classical and civic past.
The study then examines Leo's recently dated sermons and reveals the evolution of his thought as he worked out a soteriology that gave full value to both the divinity and humanity of Christ, especially in reaction to Manichaeism. In the crisis that led to Chalcedon, Leo's earlier misunderstanding of Nestorius affected the content of his Tome, which was atypical of the Christology and soteriology he had developed in his earlier preaching. Green persuasively concludes that its emphasis on the distinction of the two natures was an uncharacteristic attempt to respond to both Eutyches and Nestorius, as this pope understood them. In the light of Chalcedon, Leo produced a revised statement of Christology, the Letter to the Palestinian monks, which is both more accomplished and better aligned with his characteristic thought.

There is currently no shared language of vocation among Catholics in the developed, post-modern world of Europe and North America. The decline in practice of the faith and a weakened understanding of Church teaching has led to reduced numbers of people entering into marriage, religious life and priesthood. Uniquely, this book traces the development of vocation from scriptural, patristic roots through Thomism and the Reformation to engage with the modern vocational crisis. How are these two approaches compatible? The universal call to holiness is expressed in Lumen Gentium has been read by some as meaning that any vocational choice has the same value as any other such choice; is some sense of a higher calling part of the Catholic theology of vocation or not? Some claim that the single life is a vocation on a par with marriage and religious life; what kind of a theology of vocation leads to that conclusion? And is the secular use of the word 'vocation' to describe certain profession helpful or misleading in the context of Catholic theology?

In January 2002, investigative reporting at the Boston Globe set off a wave of revelations regarding child sexual abuse by Catholic clergy and the transferring of abusive priests from parish to parish. Public allegations against clergy reached unprecedented levels; one Bishop would later refer to the period as ''our 9/11.'' Reeling from a growing awareness of abuse within their Church, a small group of Catholics gathered after Mass in the basement of a parish in Wellesley, Massachusetts to mourn and react. They began to mobilize around supporting victims of abuse, supporting non-abusive priests, and advocating for structural change in the Catholic Church so that abuse would no longer occur. Voice of the Faithful (VOTF) built a movement by harnessing the faith and fury of a nation of Catholics shocked by reports of abuse and institutional complicity. Some 30,000 around the United States formally joined the VOTF movement to reform the Catholic Church. Faithful Revolution offers an in-depth look at the development of Voice of the Faithful and their struggle to challenge Church leaders, advocate for internal change, and be accepted as legitimately Catholic while doing so. In a study based on three years of field observation and interviews with VOTF founders, leaders, and participants in settings throughout the U.S., Bruce shows the contested nature of a religious movement operating within a bounded institutional space. Guided by the stories of individual participants, this book brings to light the intense identity negotiations that accompany a challenge to one's own religion. Faithful Revolution offers a meaningful and accessible way to learn about Catholic identity, intra-institutional social movements, and the complexity of institutional structures.

Filled with All the Fullnessof God looks at the truths of Christian faith which pertain to spiritualgrowth and the 'lived theologies' or spiritualties which have derived fromthem.McDermott discusses here a variety of issues - human self-knowledge,our understanding of God, our partaking in the divine nature of God and theimportance of prayer. He also emphasizes the importance of personal spiritualgrowth and argues that we should see Christianity not as a matter of just 'gettingto heaven' but as a way of participating in the divine life here and nowthrough deifying grace in the sphere of the Church, prayer and the Eucharist.McDermott illustrates his argument with a variety ofsources: Scripture, the Church Fathers, Thomas Aquinas, Catherine of Siena, theCatechism of the Catholic Church, andcontemporary spiritual writers.

In Lubianka's Shadow chronicles the extraordinary life of a young American Catholic priest, Father Leopold Braun, who, as pastor of a small Catholic church near the Lubianka political prison in the heart of Moscow, witnessed Stalin's purges, the Soviet government's campaign against organized religion, and the destruction of World War II. These memoirs, recently discovered in the archive of Fr. Braun's Assumptionist order by Soviet scholar Gary Hamburg, offer an intimate account of Fr. Braun's valiant effort to uphold Christian worship in the only Catholic church allowed to operate in Stalin's Moscow. Posted to Moscow in 1934 as chaplain of the United States embassy, Father Braun served the embassy staff and local parishioners in the Saint Louis des Francais Church at a moment when Stalin's anti-religious campaign was reaching a crescendo. He describes the Soviet government's intimidation and arrest of his parishioners, police surveillance of the church building, and personal harassment designed to force him out of the country. Father Braun's responses to these pressures--sometimes amusing, sometimes heart-rending, but always intelligent and soulful--tell us much about the capacity of ordinary people to respond to extraordinary circumstances. Under his pen, Soviet society comes alive, with its citizens' poverty, cynicism, humor, and courage on full display. Accompanying the memoirs is an introductory historical essay by G. M. Hamburg. In Lubianka's Shadow is required reading for anyone interested in modern Russian history and for those concerned about the survival of religious faith under political assault.

In Imitatio Christi: The Poetics of Piety in Early Modern England, Nandra Perry explores the relationship of the traditional devotional paradigm of imitatio Christi to the theory and practice of literary imitation in early modern England. While imitation has long been recognized as a central feature of the period's pedagogy and poetics, the devotional practice of imitating Christ's life and Passion has been historically regarded as a minor element in English Protestant piety. Perry reconsiders the role of the imitatio Christi not only within English devotional culture but within the broader culture of literary imitation. She traces continuities and discontinuities between sacred and secular notions of proper imitation, showing how imitation worked in both contexts to address anxieties, widespread after the Protestant Reformation, about the reliability of "fallen" human language and the epistemological value of the body and the material world. The figure of Sir Philip Sidney-Elizabethan England's premier defender of poetry and internationally recognized paragon of Christian knighthood-functions as a nexus for Perry's treatment of a wide variety of contemporary literary and religious genres, all of them concerned in one way or another with the ethical and religious implications of imitation. Throughout the Elizabethan and early Stuart periods, the Sidney legacy was appropriated by men and women, Catholics and Protestants alike, making it an especially useful vehicle for tracing the complicated relationship of imitatio Christi to the various literary, confessional, and cultural contexts within and across which it often operated. Situating her project within a generously drawn version of the Sidney "circle" allows Perry to move freely across the boundaries that often delimit treatments of early modern English piety. Her book is a call for renewed attention to the imitation of Christ as a productive category of literary analysis, one that resists overly neat distinctions between Catholic and Protestant, sacred and secular, literary art and cultural artifact.

For much of the 20th century, Catholics in Ireland spent significant amounts of time engaged in religious activities. This book documents their experience in Limerick city between the 1920s and 1960s, exploring the connections between that experience and the wider culture of an expanding and modernising urban environment. Sile de Cleir discusses topics including ritual activities in many contexts: the church, the home, the school, the neighbourhood and the workplace. The supernatural belief underpinning these activities is also important, along with creative forms of resistance to the high levels of social control exercised by the clergy in this environment. De Cleir uses a combination of in-depth interviews and historical ethnographic sources to reconstruct the day-to-day religious experience of Limerick city people during the period studied. This material is enriched by ideas drawn from anthropological studies of religion, while perspectives from both history and ethnology also help to contextualise the discussion. With its unique focus on everyday experience, and combination of a traditional worldview with the modernising city of Limerick - all set against the backdrop of a newly-independent Ireland - Popular Catholicism in 20th-century Ireland presents a fascinating new perspective on 20th-century Irish social and religious history.

Jesuit on the Roof of the World is the first full-length study in any language of Ippolito Desideri (1684-1733), a Jesuit explorer and missionary who traveled in Tibet from 1715 to 1721.
Based on close readings of a wide range of primary sources in Tibetan, Italian, and Latin, Jesuit on the Roof of the World follows Desideri's journey across the great Western deserts of Tibet, his entry into the court of the Mongol chieftain Lhazang Khan, and his flight across Eastern Tibet during the wars that shook Tibet during the early-eighteenth century. While telling of these harrowing events, Desideri relates the dramatic encounter between his Jesuit philosophy and the scholasticism of the Geluk monks; the personal conflict between his own Roman Catholic beliefs and his appreciation of Tibet religion and culture; and the travails of a variety of colorful characters whose political intrigues led to the invasion of Zunghar Mongols of 1717 and the establishment of the Chinese protectorate in 1720.
As the Tibetans fought among themselves, the missionary waged his own war against demons, sorcerers, and rival scholastic philosophers. Towering over all in the mind of the missionary was the "fabulous idol" Avalokitesvara and its embodiment in the Sixth Dalai Lama Tsangyang Gyatso. In describing his spiritual warfare against the Tibetan "pope," the missionary offers a unique glimpse into theological problem of the salvation of non-Christians in early modern theology; the curious-and highly controversial-appeal of Hermetic philosophy in the Asian missions; the political underbelly of the Chinese Rites Controversy; and the persistent European fascination with the land of snows."

Dewey Wallace tells the story of several prominent English Calvinist actors and thinkers in the first generations after the beginning of the Restoration. He seeks to overturn conventional cliches about Calvinism: that it was anti-mystical, that it allowed no scope for the ''ancient theology'' that characterized much of Renaissance learning, that its piety was harshly predestinarian, that it was uninterested in natural theology, and that it had been purged from the established church by the end of the seventeenth century.
In the midst of conflicts between Church and Dissent and the intellectual challenges of the dawning age of Enlightenment, Calvinist individuals and groups dealt with deism, anti-Trinitarianism, and scoffing atheism--usually understood as godlessness--by choosing different emphases in their defense and promotion of Calvinist piety and theology. Wallace shows that in each case, there was not only persistence in an earlier Calvinist trajectory, but also a transformation of the Calvinist heritage into a new mode of thinking and acting. The different paths taken illustrate the rich variety of English Calvinism in the period.
This study presents description and analysis of the mystical Calvinism of Peter Sterry, the hermeticist Calvinism of Theophilus Gale, the evangelical Calvinism of Joseph Alleine and the circle that promoted his legacy, the natural theology of the moderate Calvinist Presbyterians Richard Baxter, William Bates, and John Howe, and the Church of England Calvinism of John Edwards. Shapers of English Calvinism, 1660-1714 illuminates the religious and intellectual history of the era between the Reformation and modernity, offering fascinating insight into the development of Calvinism and also into English Puritanism as it transitioned into Dissent."