Twenty-first-century scholarship on the late medieval Dominican mystic Henry Suso has seen a marked interest in gendered explorations of his Vita in the realms of authorship, authority, and social and religious prescriptions. In particular, the position of the nun Elsbeth Stagel, Suso's longtime friend, mentee, and narrative subject in the Vita, has come to the forefront as a site of contestation. Moreover, Suso's portrayal of the monastic life as one of a knightly contest has challenged the meaning and function of his work as a didactic text for women religious, as chivalric themes typically carry certain gendered presuppositions. I argue that, contrary to the interpretation of the Vita as opposed to female emulation of the Servant, a close reading of the work suggests that the Servant not only allowed but encouraged Stagel and, by extension, Dominican nuns in Suso's care, to don the persona of a knight for Christ, thus broadening the spiritual imaginations of his readers beyond traditional gendered conventions.

Anger was a topic of significant reflection in antiquity, and it was taken up in new ways in early Christianity. As contemporary historians explore the myriad ways in which emotions were not only described but also presented, scripted, and made normative in historical sources, greater clarity is needed to understand the ways in which institutions were involved in shaping emotions. This essay argues that Augustine of Hippo's catechetical instruction on the Lord's Prayer constituted a critical institution for the transposition of classical discourses on anger and its healing into Christian education. Augustine understood the catechumenate itself as an institution for teaching patience and forbearance as antidotes to anger, and in these settings, he provided a variety of cognitive and spiritual exercises for diagnosing and treating anger. By articulating baptismal education as an emotion-shaping institution, we can better appreciate the ways in which Christian communities developed and expanded the inherited institutions of antiquity for ordering the emotions. In addition, such reflection allows us to evaluate the subtle interplays between emotions as felt subjective experiences and as reflective of social organizations that instilled and prescribed emotional norms.

In the Papal States of the end of the sixteenth century, most female monasteries were mendicant. In doing so, nuns violated many rules of the XXVth session of the Council of Trent: they obviously did not respect enclosure, but also were unable to survive only thanks to their real estate properties, as stated by the chapters 2, 3, and 16 of the De Regularibus et Monialibus decree. This financial situation of convents was addressed for the first time by Clement VIII (1592–1605), who led a broad economic reform all over his territory. How was the economic reform of convents led by Clement VIII applied in the local realities of the Papal States, what were its impacts on nuns, and how did they react to these changes? Based on the letters received by the Congregation of Bishops and Regulars in Rome during the Pontificate of Clement VIII, this article addresses the materiality and the local peculiarities of the economic reform of female convents in the dioceses of the Papal States, highlighting the strategies used by nuns to fight against change, negotiate accommodation, or adapt their daily lives to the new Roman requirements. Much less known and studied than the Tridentine enclosure, the economic reform desired by the same Council of Trent is an equally important change whose impacts durably transformed the daily life and identity of nuns.

Bernard of Clairvaux's letter to his young cousin Robert, written in the early 1120s CE, ignited a public controversy between the powerful Cluniacs and the upstart Cistercians over proper monastic practice and recruitment that smoldered throughout the twelfth century. This article examines how Cistercian polemics arose out of this new monastic competition to form Cistercian identity. Bernard of Clairvaux and the Cistercians under his influence employed a rhetoric that drew on notions of space, age, and gender to present their rivals as worldly, feminine, and immature and themselves as mature and masculine warriors on the front lines of ascetic battle against the vices. In doing so, the Cistercians deployed a gendered concept of “childhood” and “youth” that shaped their understanding of monastic conversion and progression as maturation from a worldly, feminized child to a mature and masculine monk. By centering “childhood” as a category of analysis, this article demonstrates the importance of age to Cistercian constructions of monastic masculinity. The gender-crossing martial, nuptial, and maternal imagery for which the Cistercians are famous relied on constructions of the “child.” This article shows that “childhood” and “adulthood” are mutually constitutive, gendered categories and reveals that “childhood” is as important to constructing Christian masculinities as notions of “woman.”

Magical practices have been described as a point of convergence for different pathways in medieval culture. This article examines one such convergence in the ritual use of hyssop in medieval Latin theology, liturgy, and a group of magical texts linked to the understudied Book of Raziel. In these magical texts, hyssop supposedly helped the living speak to the dead through its use as a tool for sprinkling liquid over a grave. The magical use of hyssop made sense because of its cultural and liturgical significance as a tool for aspersion and as a symbol of cleansing and exorcism. In the medieval Latin world, hyssop possessed a cultural power that individuals could use for a range of purposes. The different uses of hyssop illustrate the widespread entanglement of medieval liturgical and magical ritual, as well as high medieval processes of cross-cultural translation between the Arabic, Hebrew, Greek, and Latin worlds. Bygone and flamboyant methods of bringing voices from the past into the present also intersect in theme and function with the ongoing professional work of historians, who pursue their own affective necromancy in their desire for the past.

This article adds to our understanding of late medieval women's religious writing by examining the role of the Virgin Mary in Mechthild of Magdeburg's thirteenth-century mystical text The Flowing Light of the Godhead (Das fließende Licht der Gottheit). The Virgin Mary was ubiquitous in late medieval religious writing, but she played different roles and modeled different ways of life, reflecting the particular aims of individual authors. In Mechthild's text, Mary is depicted as a spiritual teacher who actively draws the narrator into higher forms of the mystical life. Mechthild also portrays the Virgin in several traditional roles, adapting each of these roles to support her particular vision of the mystical life. Mary thus functions as a model for religious experience in The Flowing Light, while also authorizing and sanctioning Mechthild's contemplative ideals.

Liturgy has often served as a source for studying the identities of medieval religious communities through examining local saints and special chants or ceremonies. This article deepens such approaches by considering the practice of liturgical coordination, which required each convent to reconcile the obligations imposed upon it by the order to which it belonged, the diocese in which it lay, and the personal networks of its sisters. The shifting dates of the Easter cycle created a wide variety of possible calendrical conflicts and necessitated that each convent's liturgical practice be organized anew every year. Focusing on German-language liturgical manuals from Observant Dominican convents, this article introduces these sources and examines the various obligations, authorities, and sources of advice that Dominican sisters coordinated when planning each year's liturgy. It then turns to the concrete example of a major calendrical conflict on May 1, 1519, which illustrates how convents negotiated their networked obligations and defended their decisions. Supplementing traditional sources such as chronicles and charters, liturgical administrative documents reveal how each convent's liturgical identity was both iterative and networked and how the tensions between these features opened up spaces for assertive decision-making.

During the late sixteenth and early seventeenth centuries—the height of European demonological interest—England experienced a series of demonic possession cases that gained substantial attention from the clergy and laypeople alike. Reported across sensationalist pamphlets and learned demonological treatises, these cases were presented as extraordinary tokens of God's providence intended to be interpreted and responded to by those involved. English Calvinists during this period were largely interested in demonic possession for three primary reasons: what providential meaning this spiritual affliction offered, what action God was compelling them to carry out, and, more importantly, what profit they could gain in fulfilling their godly duties. The profit cited by these Calvinists was a glimpse into their predestined fate. This article argues that demonic affliction was fashioned as an emblematic phenomenon by English Calvinist communities with dispossession (exorcism) cast as a definitive form of spiritual warfare designed to provide comfort for the faithful and guide them toward a blessed conclusion. In this context, possession functioned as a providential catalyst: a call to carry out dispossession that, once fulfilled, brought the entire act to completion. Examining four possession textual accounts in detail, with a particular focus on the exploits of the controversial Puritan exorcist John Darrell, this article examines the intellectual construction of spirit possession and exorcism within an aligned Calvinist providential and eschatological framework. These cases exemplify many of the prevailing interpretations of spirit possession in the early modern English context and illustrate how this affliction offered individuals a potential salve to the vexed nature of Calvinist predestination.

The 1648 Cambridge Platform, Congregationalists’ first, guided New England Congregationalist church practice well into the next century. Yet the synodical deliberations that shaped the platform remain largely a closed book. Were the contents of all three preparatory platform drafts known, a baseline could be established for inferring those deliberations. But it has long been taken as a given that John Cotton's draft is missing.

The now-recovered draft was, among other things, Cotton's vehicle for working reforms restraining Congregationalism's democratic and fissiparous tendencies into the Cambridge Platform. He had first laid out those reforms in Keyes of the Kingdom of Heaven (1644), a book that attracted widespread attention, including at the English Westminster and Savoy Assemblies. Yet the slender amount of scholarship on the Cambridge Platform has offered, at most, generalized acknowledgment, if any, of Cotton's considerable and complicated impact on it. That neglect leaves a large gap in our understanding of the platform, the synod, and Cotton himself, as well as of the unstable dynamics of clerical authority in an awkwardly peripheral emergent puritan church movement that emphasized lay empowerment.

In a 1683 sermon, Benjamin Calamy, an Anglican priest, claimed that the separation of Dissenters from the Church of England was unjustifiable. Thomas Delaune, a London Baptist schoolmaster, responded in A Plea for the Non-Conformists (1684), which compared seventeenth-century Dissenters to sixteenth-century Reformers who had escaped from the “Church of Rome.” The Restoration authorities judged the book to be a seditious libel, for which Delaune was arrested, tried, and imprisoned in Newgate, where he was soon joined by his poverty-stricken wife and two children. By 1685, the whole family had perished in Newgate. This tragic story guaranteed Delaune's status as a martyr for generations of Nonconformists. Indeed, the Plea achieved amongst Dissenters the reputation of an “unanswerable” text. Its enduring appeal transcended denominational and geographical boundaries. This paper explores the eighteenth- and nineteenth-century reception of the Plea, which Dissenters, both in England and America, repurposed for various politico-theological circumstances. Throughout the eighteenth century, Dissenters invoked the Plea against perceived cases of episcopal tyranny. By the pluralistic nineteenth century, however, this external, episcopal threat had largely been replaced with an internal one, prompting Dissenters to deploy the Plea against corruption and lethargy within their own denominations.

Between 1820 and 1850, American presses generated an enormous amount of literature devoted to the myth of apostolic Waldensianism. Though the Waldenses began as a lay reform movement in the twelfth century, speculations about their apostolic origin were popularized in the seventeenth and eighteenth centuries. This historical construction gave American Protestants a versatile rhetorical weapon against an increasingly encroaching Roman Catholicism. The apostolicity of Waldensianism allowed Protestants to trace their teachings not only to scripture but through the middle ages and the early church, providing a ready answer to Catholic accusations of Protestant novelty. Additionally, re-narrating the history of Waldensian persecution at the hand of Catholics reinforced nativist conceptions of Catholicism as a violently tyrannical religion, and became a call to action for Protestants to resist Rome's attempt to gain power in the United States. Though the myth of apostolic Waldensianism was widely held by American Protestants, by 1850 it became largely untenable. Historians on both side of the Atlantic contextualized the group as a medieval phenomenon, rather than the remnant of apostolic Protestantism.

When it was first brought to light in 2010, an anonymously authored, unpublished document from 1690, Proposals for the propagating of the Christian Religion, and Converting of Slaves whether Negroes or Indians in the English plantations, appeared to support claims for an emerging humanitarian sensibility among Christian antislavery reformers in seventeenth-century England. This article argues that Scottish Covenanter, colonizer, and enslaver William Dunlop was the author of these proposals. Dunlop's authorship casts them in a new light, showing the complex ways Christianity and slavery were entangled in this period and the challenges Reformed Protestants faced in their attempts to disentangle them. Dunlop's Reformed background and experience in the Presbyterian resistance movement during the “killing times” of the early 1680s led him to view slavery as anti-Christian tyranny and liberty as the will of God. But during his time in Carolina he was deeply implicated in enslaving illegally seized Christian Indian captives, African chattel slaves, white indentured servants seeking freedom in Spanish Catholic Florida, and even fellow Covenanters banished to the plantations for their resistance to episcopacy. Dunlop's proposals emerged from these dual contexts. They tried and failed to imagine a form of Christian slavery that gave enough freedom to enslaved people to lead authentic Christian lives, showing instead that Christianity and slavery were incompatible and offering reformers only a stark choice: not Christian slavery, but Christianity or slavery.

The English Parliament's conquest of Ireland in the mid-seventeenth century left memories of violence that persist even in modern Ireland. This article considers one important but neglected dimension to the English campaign and subsequent rule: the attack on Irish Catholic devotional objects, including statues, images, vestments. The damage to the physical fabric of Irish Catholicism coincided with the wider effort to suppress all its public rituals and structures and must be considered as a key element to Parliament's campaign to punish, reform, and convert the Irish. Reconsidering both older and recently published sources allows for significant new insights and contextual questions surrounding parliamentarian iconoclasm, its Irish manifestations, and indeed early modern iconoclasm more widely. In particular, it is argued here that this is not and cannot be an Irish story alone: while previous accounts have emphasized Ireland's tragedy in these years, there are wider English and British contexts that must be brought to bear. Irish iconoclasm can be placed into a chronology of English violence since the late 1630s and points to a wider British preoccupation with popish plots and idolatry, in which the Irish were central characters. The iconoclasm unleashed in Cromwellian Ireland underlines the braided nature of conflict across the mid-seventeenth century.

This paper argues that childbirth served as a prism for religious experience in early America, not just among the women who experienced it but also among the members of their households and communities. Examining childbirth as the source of religious experience can shed light on the social and physiological dimensions of early American spirituality by illuminating a religious culture of childbearing that shaped the piety of anyone who came into contact with it. We might expect that childbirth molded women's spirituality. But this article proposes that not just women but also others in their midst experienced religion differently because of their proximity to childbirth. Pregnancy, labor, and infant loss forced women and men to confront mortality and became means through which they carved out spiritual life, created ritual, and forged religious community. Using the body as a category of analysis, this paper reveals a space where the physical and spiritual persons intersect, and it argues that spiritual responses to childbirth as a physiological event were part of the longer arc of religious experience than we have previously appreciated. In doing so, it offers new ways to center women and gender in the narrative of early American religious history.

In the contested spiritual economy of the early nineteenth century, recently disestablished American clergymen consolidated themselves in theological seminaries. Members of the dominant New England Congregationalist and Presbyterian ministries, these seminarians organized a defensive front against itinerant, populist rivals by intensifying their curricula, proscribing physical exertion as a distraction from study, and shielding clerical students from popular influence. Yet critical voices from within the seminaries soon reported that unrelenting study damaged students’ bodily health and alienated the clergy from a laity on whom their educational funding now depended. Accompanying such critiques were proposals for an alternative pedagogy that gained its fullest expression in the manual labor school, where physical vigor was enshrined as a complement to theological training and where barriers separating clergy from laity were minimized. By situating the infirmities that seminarians logged in memoirs and exposés alongside their efforts to reform the seminary system, this article argues that the graduate clergy mustered a coherent, forceful response to the crisis in spiritual leadership that disestablishment precipitated. The article presents clerical elites not as casualties of democratization or as agents of capital, but as self-aware and self-interested economic actors in the reordering of American religious authority after disestablishment.

The Illinois, particularly the Kaskaskia, are well known to have converted in large numbers to Catholicism under the guidance of Jesuit missionaries in the seventeenth and eighteenth centuries. However, another lesser-known missionary society, the Missions Étrangères, also evangelized among the Illinois. The juxtaposition of these two French Catholic missionary societies working among the same Native nation provides an ideal case study to understand what aspects of Catholicism Native people appreciated and rejected. Converted Illinois people chose a specific practice of Catholicism that upheld fundamental values, enhanced gender roles and kinship connections in Illinois society, and strengthened their relationship to the secular aspects of the French empire.

This article argues that the first-century Jewish historian, Titus Flavius Josephus, was of central importance to early American Protestants as they wrestled with how to construct a divinely upheld polity and with who would be included within it. By tracing the prefaces to the many editions of Josephus that were published in the eighteenth and nineteenth centuries, it becomes clear that many Protestant readers in America felt torn between two competing identities: Rome and Israel. Scholars of early America are familiar with both labels. But as many early Americans knew from Josephus, those images were not always complementary. In fact, as they pondered over the account of the decimation of the first Jerusalem at the hands of Rome, it became clear that there might be something antithetical in those ancient models. This article argues that Josephus's histories enabled Americans to hold together the tensions in their national identity and ancient imagination that envisioned the United States as both a new Rome and a New Jerusalem. As a foundation, Josephus breathed life and legitimacy into the developing American culture. By neglecting to account for Josephus in this era, scholars have overlooked one of the most pervasive stories that formed the character and understanding of American Protestantism.

J.A.F. Gregg, Church of Ireland Archbishop of Armagh, played an important role in religious life across the island of Ireland for half of the twentieth century. He has been portrayed by historians as the “Marble Arch,” a leader who reigned over one Church across two states. This article reevaluates that interpretation: by using the period of the Second World War as a case study, it suggests that the historiographical portrayal of Gregg has neglected other significant aspects of his character and career. This article contends that, in addition to being a dominant leader, he was a British patriot, a pastor, and a scholar. Gregg navigated a course that recognized both states and their differing positions regarding the conflict; and he contributed to post-war desires for unity among Irish Anglicans across those states during a period of increased division on the island. The article, by bringing fresh attention to Gregg, discusses an under-examined figure in the history of the Church of Ireland and explores a hitherto neglected period in that historiography. By contextualizing Gregg's wartime rhetoric with that of Anglican churchmen in England, the study also addresses lacunae both in the historiography of religion and the Second World War and in that of Irish and Northern Irish experiences of the conflict.

Nineteenth-century Cherokee printers were media theorists who made political arguments through the materiality of Christian tracts. This article turns to the tract Poor Sarah as an illuminating example, especially because Cherokees published it in two editions in 1833 and 1843, affording a comparative analysis from before and after the tribe's forced removal from Cherokee Nation to Indian Territory. The material qualities of the two editions were strikingly different. Before removal, Cherokee printers emulated Anglo-Protestant prototypes in terms of dimensions, layout, and typography. The goal was to increase the likelihood of staying on their lands by winning white patrons and nudging Cherokee readers to see themselves as acculturated reading subjects. After removal, Cherokee printers rethought acculturation as a strategy. They redesigned Poor Sarah to turn away from white audiences and instead address the Cherokee community and its needs. Attention to the evolving materialities of Poor Sarah reveals Cherokee Christian printing as a key site of Indigenous media theory and part of Cherokee Nation's repertory of political action in response to US imperialism and settler colonialism.

This article explores affective and emotional components of conspiracism in the 1765 Boston Stamp Act Crisis. Once a common subject in the study of Revolutionary America, conspiracism has disappeared from the historiography in recent decades. I argue that this is a serious oversight in understanding religion in the Revolutionary era. Unmasking conspiratorial plots against colonial liberties was a religious experience in the colonies, simultaneously imbuing liberty with a felt sense of sacredness and forging an emotional separation between the colonies and England. In making this claim, this article aims to demonstrate how scholars of religion might incorporate affect into the historical study of religion. Attention to affective cues, particularly in religious texts, sheds light on the phenomenology of historical religion. Through such analysis, we can begin to understand how religious communities formed through affective connections to the sacred, what that sacred felt like, and how bodily and emotional experience shaped reactions to violations of the sacred. In the case of the Stamp Act Crisis, conspiracism, anti-Catholicism, and satanic symbolism sparked an affectively charged moment characterized by fear, disgust, and anger. As colonists participated in unmasking supposed Catholic and Parliamentary conspiracies against them, they created a community united around scared liberty.