Lived Religion And The Long Reformation In Northern Europe C 1300 1700

Using "lived religion" as its conceptual tool, this book explores how the Reformation showed itself in and was influenced by lay people's everyday lives. It reinvestigates the character of the Reformation in what later became the heartlands of Lutheranism.

'At a historic moment, when religion shows all its social and political strength in various post-modern societies around our globe, this fascinating collection of studies from the Middle Ages to twentieth-century Europe demonstrates all the richness and innovative force of investigating individual and shared experiences when questioning the cultural, political and social place of religion in society. It also makes known in English the work of a series of Finnish historians elaborating together a pioneering vision of the notion of experience in the discipline of history.' - Piroska Nagy, Universite du Quebec a Montreal, Canada This open access book offers a theoretical introduction to the history of experience on three conceptual levels: everyday experience, experience as process, and experience as structure. Chapters apply 'experience' to empirical case studies, exploring how people have made and shared their religion through experience in history. This book understands experience as a simultaneously socially constructed and intimately personal process that connects individuals to communities and past to future, thereby forming structures that create and direct societies. It represents the crossroads of a new field of the history of experience, and an established tradition of the history of lived religion. Chapters offer a longue duree view from the fourteenth-century heretics, via experiences of miracle, madness, sickness, suffering, prayer, conversion and death, to the religious artisanship of soldiers in the Second World War frontlines. It concentrates on Northern Europe, but includes materials from Italy, France and United Kingdom.

This book discusses the ways in which early modern hagiographic sources can be used to study lived religion and everyday life from the fifteenth to the seventeenth century. For several decades, saints’ lives, other spiritual biographies, miracle narratives, canonisation processes, iconography, and dramas, have been widely utilised in studies on medieval religious practices and social history. This fruitful material has however been overlooked in studies of the early modern period, despite the fact that it witnessed an unprecedented growth in the volume of hagiographic material. The contributors to this volume address this, and illuminate how early modern hagiographic material can be used for the study of topics such as religious life, the social history of medicine, survival strategies, domestic violence, and the religious experience of slaves.

This study is an exploration of lived religion and gender across the Reformation, from the 14th–18th centuries. Combining conceptual development with empirical history, the authors explore these two topics via themes of power, agency, work, family, sainthood and witchcraft. By advancing the theoretical category of ‘experience’, Lived Religion and Gender reveals multiple femininities and masculinities in the intersectional context of lived religion. The authors analyse specific case studies from both medieval and early modern sources, such as secular court records, to tell the stories of both individuals and large social groups. By exploring lived religion and gender on a range of social levels including the domestic sphere, public devotion and spirituality, this study explains how late medieval and early modern people performed both religion and gender in ways that were vastly different from what ideologists have prescribed. Lived Religion and Gender covers a wide geographical area in western Europe including Italy, Scandinavia and Finland, making this study an invaluable resource for scholars and students concerned with the history of religion, the history of gender, the history of the family, as well as medieval and early modern European history. The Introduction of this book is freely available as a downloadable Open Access PDF under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license and is available here: https://tandfbis.s3-us-west-2.amazonaws.com/rt-files/docs/Open+Access+Chapters/9781351003384_oaintroduction.pdf

Demonic possession was a spiritual state that often had physical symptoms; however, in Demonic Possession and Lived Religion in Later Medieval Europe, Sari Katajala-Peltomaa argues that demonic possession was a social phenomenon which should be understood with regard to the community and culture. She focuses on significant case studies from canonization processes (c. 1240-1450) which show how each set of sources formed its own specific context, in which demonic presence derived from different motivations, reasonings, and methods of categorization. The chosen perspective is that of lived religion, which is both a thematic approach and a methodology: a focus on rituals, symbols, and gestures, as well as sensitivity to nuances and careful contextualizing of the cases are constitutive elements of the argumentation. The analysis contests the hierarchy between the 'learned' and the 'popular' within religion, as well as the existence of a strict polarity between individual and collective religious participation. Demonic presence disclosed negotiations over authority and agency; it shows how the personal affected the communal, and vice versa, and how they were eventually transformed into discourses and institutions of the Church; that is, definitions of the miraculous and the diabolical. Geographically, the volume covers Western Europe, comparing Northern and Southern material and customs. The structure follows the logic of the phenomenon, beginning with the background reasons offered as a cause of demonic possession, continuing with communities' responses and emotions, including construction of sacred caregiving methods. Finally, the ways in which demonic presence contributed to wider societal debates in the fields of politics and spirituality are discussed. Alterity and inversion of identity, gender, and various forms of corporeality and the interplay between the sacred and diabolical are themes that run all through the volume.

The European reformations meant major changes in theology, religion, and everyday life. Some changes were immediate and visible in a number of countries: monasteries were dissolved, new liturgies were introduced, and married pastors were ordained, others were more hidden. Theologically, as well as practically the position of the church in the society changed dramatically, but differently according to confession and political differences. This volume addresses the question of how the theological, liturgical, and organizational changes changes brought by the reformation within different confessional cultures throughout Europe influenced the everyday life of ordinary people within the church and within society. The different contributions in the book ask how lived religion, space, and everyday life were formed in the aftermath of the reformation, and how we can trace changes in material culture, in emotions, in social structures, in culture, which may be linked to the reformation and the development of confessional cultures.

In this established textbook, Wallace provides a succinct overview of the European Reformation, interweaving the influential events of the religious reformation with the transformations of political institutions, socio-economic structures, gender relations and cultural values throughout Europe. Examining the European Reformation as a long-term process, he reconnects the classic 16th century religious struggles with the political and religious pressures confronting late medieval Christianity, and argues that the resolutions proposed by reformers such as Luther were not fully realised for most Christians until the early 18th century. This new edition features a brand new chapter on the Reformation from a global perspective, updated historiography, a new chronology, and updated material throughout, including on the interrelationship between religion and politics after 1648.The Long European Reformation provides an even-handed and detailed account of this complex topic, providing a clear overview that is perfect for undergraduate and postgraduate students of history and religious studies. New to this Edition: - New chapter on the Reformation in global perspective - Incorporates new perspectives and current debates on Luther and the place of the Reformation within Western history, including consideration of how people lived with their religious differences - Expanded conclusion with references to the 500th anniversary and religious continuities

What was Christianity like for ordinary people between the turn of the millennium and the coming of the Black Death? What changed and what continued, in their experiences, habits, feelings, hopes, and fears? How did they know themselves to be Christians, and indeed to be good Christians? This book answers those questions through a focus on one specific region — southern France — across a particularly fraught period of history, one beset by the changes wrought by the Gregorian reforms, the spectre of heresy, the violence of crusade, the coming of inquisition, and the pastoral revolution associated with the Fourth Lateran Council (1215). Using an array of different historical documents, John H. Arnold explores the material contexts of Christian worship from the eleventh through to the fourteenth centuries, the shifting episcopal expectations of the ordinary laity, the changes wrought through wider socioeconomic developments, and periods of sharp inflection brought by the Albigensian crusade and its aftermath. Throughout, the book explores the complex spectrum of lay piety, finding enthusiasms and doubts, faith and scepticism, agency and negotiation. It explores not just developments in the content of faith for the laity but the very dynamics of belief as a lived experience. We are shown how across these key centuries Christianity developed in its external practices, but also via inculcating a more interiorized and affective mode of belief; and thus, it is argued, it can be said to have become truly a 'religion' — a structured, demanding, and rewarding faith — for the many and not just the few.