How did Christians in early modern Western Europe express their sense of community? This book explores the various ways in which religious identities were defined, developed and defended - within both Protestant and Roman Catholic contexts, in England and on the Continent - over a period vital for the history of Christianity. As such it will be of interest not only to historians of religion but also to students of social and cultural history in general.

Just what is it that we want from the past? History offers us true stories about the past; heritage sells or provides us with the past we appear to desire. The dividing line between history and heritage is, however, far from clear. This collection of papers addresses the division between history and heritage by looking at the ways in which we make use of the past, the way we consume our yesterdays. Looking at a wide variety of fields, including architectural history, museums, films, novels and politics, the authors examine the ways in which the past is invoked in contemporary culture, and question the politics of drawing upon 'history' in present-day practices. In topics ranging from Braveheart to Princess Diana, the Piltdown Man to the National History Curriculum, war memorials to stately homes, "History and Heritage" explores the presence of the past in our lives, and asks, how, and to what end, are we using the idea of the past. Who is consuming the past and why?

This volume provides the first geographically broad, comparative survey of early modern 'sacred history', or writing on the history of the Christian Church, its leaders and saints, and its institutional and doctrinal developments, in the two centuries from c. 1450-1650. With deep medieval roots, ecclesiastical history was generally a conservative enterprise, often serving to reinforce confessional, national, regional, dynastic, or local identities. But writers of sacred history innovated in research methods and in techniques of scholarly production, especially after the advent of print. The demand for sacred history was particularly acute in the various movements for religious reform, in both Catholic and Protestant traditions. After the Renaissance, many writers sought to apply humanist critical principles to writing about the church, but the sceptical thrust of humanist historiography threatened to undermine many ecclesiastical traditions, and religious historians often had to wrestle with tensions between criticism and piety.
Thirteen thematic chapters examine the influence of Renaissance humanism, religious reform, and other political, intellectual, and social developments of these two centuries on the writing of ecclesiastical history in its various forms. These diverse genres, inherited from medieval culture, included saints' lives, diocesan histories, national chronicles, and travel accounts. Early chapters examine Catholic and Protestant traditions of sacred historiography in western Europe, especially Italy and Switzerland. Subsequent chapters examine particular instances of sacred historiography in Germany, central Europe, Spain, England, Ireland, France, and Portuguese India; and developments in Christian art historiography and Holy Land antiquarianism.

Conversions is the first collection to explicitly address the intersections between sexed identity and religious change in the two centuries following the Reformation. Chapters deal with topics as diverse as convent architecture and missionary enterprise, the replicability of print and the representation of race. Bringing together leading scholars of literature, history and art history, Conversions offers new insights into the varied experiences of, and responses to, conversion across and beyond Europe. A lively Afterword by Professor Matthew Dimmock (University of Sussex) drives home the contemporary urgency of these themes and the lasting legacies of the Reformations. -- .

Conversions is the first collection to explicitly address the intersections between sexed identity and religious change in the two centuries following the Reformation. Chapters deal with topics as diverse as convent architecture and missionary enterprise, the replicability of print and the representation of race. Bringing together leading scholars of literature, history and art history, Conversions offers new insights into the varied experiences of, and responses to, conversion across and beyond Europe. A lively Afterword by Professor Matthew Dimmock (University of Sussex) drives home the contemporary urgency of these themes and the lasting legacies of the Reformations. -- .

This book offers a fresh, original and interdisciplinary interpretation of what the Catholic Reformation meant at local diocesan level in the face of attempts by Rome to regularize worship c. 1550-1700. In the process of protecting the spiritual integrity of their patria, representatives of Italian local history such as Pietro Maria Campi of Piacenza (1569-1649)--who provides the focus of this wide-ranging study--significantly broadened the boundaries of historical study and helped to lay the foundations of Italian national history writing.

This book offers a fresh, original and interdisciplinary interpretation of what the Catholic Reformation meant at local diocesan level in the face of attempts by Rome to regularize worship c. 1550-1700. In the process of protecting the spiritual integrity of their patria, representatives of Italian local history such as Pietro Maria Campi of Piacenza (1569-1649)--who provides the focus of this wide-ranging study--significantly broadened the boundaries of historical study and helped to lay the foundations of Italian national history writing.

This volume brings together scholars to explore the challenges of translating Christianity. Christianity has been the impulse behind the creation of more dictionaries and grammars of the world's languages than any other force in history. More people pray and worship in more languages in Christianity than in any other religion. It is a religion without a revealed language; a faith characterized by 'the triumph of its translatability'. Christianity is also a translated religion in a very different sense. Many of its ritual practices have been predicated on the translation of material objects, such as relics. Their movement in time and space reveals shifting lines of power and influence in illuminating ways. Translation can be understood not only linguistically and physically but also in ecclesiastical and metaphorical terms, for instance, in the handing on of authority from one place or person to another, or the appropriation of rituals in different contexts.