In Calvin’s Geneva, the changes associated with the Reformation were particularly abrupt and far-reaching, in large part owing to John Calvin himself. Adultery and Divorce in Calvin’s Geneva makes two major contributions to our understanding of this time. The first is to the history of divorce. The second is in illustrating the operations of the Consistory of Geneva—an institution designed to control in all its variety the behavior of the entire population—which was established at Calvin’s insistence in 1541. This mandate came shortly after the city officially adopted Protestantism in 1536, a time when divorce became legally possible for the first time in centuries.

Robert Kingdon illustrates the changes that accompanied the earliest Calvinist divorces by examining in depth a few of the most dramatic cases and showing how divorce affected real individuals. He considers first, and in the most detail, divorce for adultery, the best-known grounds for divorce and the best documented. He also covers the only other generally accepted grounds for these early divorces—desertion.

The second contribution of the book, to show the work of the Consistory of Geneva, is a first step toward a fuller study of the institution. Kingdon has supervised the first accurate and complete transcription of the twenty-one volumes of registers of the Consistory and has made the first extended use of these materials, as well as other documents that have never before been so fully utilized.

Since the 1960s, evangelical Christian denominations have made converts throughout much of Roman Catholic Latin America, causing clashes of faith that sometimes escalate to violence. Yet in one Mexican town, Tzintzuntzan, the appearance of new churches has provoked only harmony. Catholics and evangelicals alike profess that "all religions are good," a sentiment not far removed from "here we are all equal," which was commonly spoken in the community before evangelicals arrived.

In this paradigm-challenging study, Peter Cahn investigates why the coming of evangelical churches to Tzintzuntzan has produced neither the interfaith clashes nor the economic prosperity that evangelical conversion has brought to other communities in Mexico and Latin America. Drawing on extensive ethnographic fieldwork, he demonstrates that the evangelicals' energetic brand of faith has not erupted into violence because converts continue to participate in communal life, while Catholics, in turn, participate in evangelical practices. He also underscores how Tzintzuntzan's integration into global economic networks strongly motivates the preservation of community identity and encourages this mutual borrowing. At the same time, however, Cahn concludes that the suppression of religious difference undermines the revolutionary potential of religion.

The Roman Catholic church played a dominant role in colonial Brazil, so that women’s lives in the colony were shaped and constrained by the Church’s ideals for pure women, as well as by parallel concepts in the Iberian honor code for women. Records left by Jesuit missionaries, Roman Catholic church officials, and Portuguese Inquisitors make clear that women’s daily lives and their opportunities for marriage, education, and religious practice were sharply circumscribed throughout the colonial period. Yet these same documents also provide evocative glimpses of the religious beliefs and practices that were especially cherished or independently developed by women for their own use, constituting a separate world for wives, mothers, concubines, nuns, and witches.

Drawing on extensive original research in primary manuscript and printed sources from Brazilian libraries and archives, as well as secondary Brazilian historical works, Carole Myscofski proposes to write Brazilian women back into history, to understand how they lived their lives within the society created by the Portuguese imperial government and Luso-Catholic ecclesiastical institutions. Myscofski offers detailed explorations of the Catholic colonial views of the ideal woman, the patterns in women’s education, the religious views on marriage and sexuality, the history of women’s convents and retreat houses, and the development of magical practices among women in that era. One of the few wide-ranging histories of women in colonial Latin America, this book makes a crucial contribution to our knowledge of the early modern Atlantic World.

A Choice Outstanding Academic Title, 2015

The first comprehensive history of modern American evangelicalism to appear in a generation, American Apocalypse shows how a group of radical Protestants, anticipating the end of the world, paradoxically transformed it.

“The history Sutton assembles is rich, and the connections are startling.”
—New Yorker

“American Apocalypse relentlessly and impressively shows how evangelicals have interpreted almost every domestic or international crisis in relation to Christ’s return and his judgment upon the wicked…Sutton sees one of the most troubling aspects of evangelical influence in the spread of the apocalyptic outlook among Republican politicians with the rise of the Religious Right…American Apocalypse clearly shows just how popular evangelical apocalypticism has been and, during the Cold War, how the combination of odd belief and political power could produce a sleepless night or two.”
—D. G. Hart, Wall Street Journal

“American Apocalypse is the best history of American evangelicalism I’ve read in some time…If you want to understand why compromise has become a dirty word in the GOP today and how cultural politics is splitting the nation apart, American Apocalypse is an excellent place to start.”
—Stephen Prothero, Bookforum

Christianity takes an astonishing variety of forms in America, from churches that cherish traditional modes of worship to evangelical churches and fellowships, Pentecostal churches, social-action churches, megachurches, and apocalyptic churches—congregations ministering to believers of diverse ethnicities, social classes, and sexual orientations. Nor is this diversity a recent phenomenon, despite many Americans’ nostalgia for an undeviating “faith of our fathers” in the days of yore. Rather, as Stephen Cox argues in this thought-provoking book, American Christianity is a revolution that is always happening, and always needs to happen. The old-time religion always has to be made new, and that is what Americans have been doing throughout their history.

American Christianity is an engaging book, wide ranging and well informed, in touch with the living reality of America’s diverse traditions and with the surprising ways in which they have developed. Radical and unpredictable change, Cox argues, is one of the few dependable features of Christianity in America. He explores how both the Catholic Church and the mainline Protestant churches have evolved in ways that would make them seem alien to their adherents in past centuries. He traces the rise of uniquely American movements, from the Mormons to the Seventh-day Adventists and Jehovah’s Witnesses, and brings to life the vivid personalities—Aimee Semple McPherson, Billy Sunday, and many others—who have taken the gospel to the masses. He sheds new light on such issues as American Christians’ intense but constantly changing political involvements, their controversial revisions in the style and substance of worship, and their chronic expectation that God is about to intervene conclusively in human life. Asserting that “a church that doesn’t promise new beginnings can never prosper in America,“ Cox demonstrates that American Christianity must be seen not as a sociological phenomenon but as the ever-changing story of individual people seeking their own connections with God, constantly reinventing their religion, making it more volatile, more colorful, and more fascinating.

Perceptive and broad in scope, America’s Religious Crossroads illuminates the integral relationship between communal and spiritual growth in early Midwestern history.

Christianity is often praised as an agent of Chinese modernization or damned as a form of cultural and religious imperialism. In both cases, Christianity’s foreignness and the social isolation of converts have dominated this debate. Eugenio Menegon uncovers another story. In the sixteenth century, European missionaries brought a foreign and global religion to China. Converts then transformed this new religion into a local one over the course of the next three centuries.

Focusing on the still-active Catholic communities of Fuan county in northeast Fujian, this project addresses three main questions. Why did people convert? How did converts and missionaries transform a global and foreign religion into a local religion? What does Christianity’s localization in Fuan tell us about the relationship between late imperial Chinese society and religion?

Based on an impressive array of sources from Asia and Europe, this pathbreaking book reframes our understanding of Christian missions in Chinese-Western relations. The study’s implications extend beyond the issue of Christianity in China to the wider fields of religious and social history and the early modern history of global intercultural relations. The book suggests that Christianity became part of a preexisting pluralistic, local religious space, and argues that we have so far underestimated late imperial society’s tolerance for “heterodoxy.” The view from Fuan offers an original account of how a locality created its own religious culture in Ming-Qing China within a context both global and local, and illuminates the historical dynamics contributing to the remarkable growth of Christian communities in present-day China.

American evangelicalism often appears as a politically monolithic, textbook red-state fundamentalism that elected George W. Bush, opposes gay marriage, abortion, and evolution, and promotes apathy about global warming. Prominent public figures hold forth on these topics, speaking with great authority for millions of followers. Authors Stephens and Giberson, with roots in the evangelical tradition, argue that this popular impression understates the diversity within evangelicalism—an often insular world where serious disagreements are invisible to secular and religiously liberal media consumers. Yet, in the face of this diversity, why do so many people follow leaders with dubious credentials when they have other options? Why do tens of millions of Americans prefer to get their science from Ken Ham, founder of the creationist Answers in Genesis, who has no scientific expertise, rather than from his fellow evangelical Francis Collins, current Director of the National Institutes of Health?

Exploring intellectual authority within evangelicalism, the authors reveal how America’s populist ideals, anti-intellectualism, and religious free market, along with the concept of anointing—being chosen by God to speak for him like the biblical prophets—established a conservative evangelical leadership isolated from the world of secular arts and sciences.

Today, charismatic and media-savvy creationists, historians, psychologists, and biblical exegetes continue to receive more funding and airtime than their more qualified counterparts. Though a growing minority of evangelicals engage with contemporary scholarship, the community’s authority structure still encourages the “anointed” to assume positions of leadership.

First brought to Florence by Lorenzo de’ Medici as a celebrity preacher, Girolamo Savonarola (1452–1498), a Dominican friar, would ultimately play a major role in the events that convulsed the city in the 1490s and led to the overthrow of the Medici themselves. After a period when he held close to absolute power in the great Renaissance republic, Savonarola was excommunicated by the Borgia pope, Alexander VI, in 1497 and, after a further year of struggle, was hanged and burned in Florence’s Piazza della Signoria in 1498.

The Latin writings brought together in this volume consist of various letters, a formal apologia, and his Dialogue on the Truth of Prophecy, all written in the last year of his life. They defend his prophetic mission and work of reform in Florence while providing a fascinating window onto the mind of a religious fanatic. All these works are here translated into English for the first time.

The Ascension of Authorship traces the history of the idea of the author in the ancient world, beginning with the attribution practices of Second Temple and Rabbinic Judaism. Jed Wyrick explores the testimony of Josephus on the succession of prophetic scribes and their superiority to Greek historiographers, and interprets the formation of the biblical canon in this light.

The Ascension of Authorship also examines the Greek scholarly methodology that questioned traditional connections between names and texts, a methodology perfected by Hellenistic grammarians and inherited by early Christian scholars. Wyrick argues that the fusion of Jewish and Hellenistic approaches toward attribution helped lead to St. Augustine’s reinvention of the writer of scripture as an author whose texts were governed by both divine will and human intent.

In 1790, two events marked important points in the development of two young American institutions—Congress decided that the new nation's seat of government would be on the banks of the Potomac, and John Carroll of Maryland was consecrated as America's first Catholic bishop. This coincidence of events signalled the unexpectedly important role that Maryland's Catholics, many of them by then fifth- and sixth-generation Americans, were to play in the growth and early government of the national capital. In this book, William W. Warner explores how Maryland's Catholics drew upon their long-standing traditions—advocacy of separation of church and state, a sense of civic duty, and a determination "to live at peace with all their neighbors," in Bishop Carroll's phrase—to take a leading role in the early government, financing, and building of the new capital.

Beginning with brief histories of the area's first Catholic churches and the establishment of Georgetown College, At Peace with All Their Neighbors explains the many reasons behind the Protestant majority's acceptance of Catholicism in the national capital in an age often marked by religious intolerance. Shortly after the capital moved from Philadelphia in 1800, Catholics held the principal positions in the city government and were also major landowners, property investors, and bankers. In the decade before the 1844 riots over religious education erupted in Philadelphia, the municipal government of Georgetown gave public funds for a Catholic school and Congress granted land in Washington for a Catholic orphanage.

The book closes with a remarkable account of how the Washington community, Protestants and Catholics alike, withstood the concentrated efforts of the virulently anti-immigrant and anti-Catholic American nativists and the Know-Nothing Party in the last two decades before the Civil War.

This chronicle of Washington's Catholic community and its major contributions to the growth of the nations's capital will be of value for everyone interested in the history of Washington, D.C., Catholic history, and the history of religious toleration in America.

As the high-ranking Bishop of Alexandria from 328 to 373, Athanasius came into conflict with no fewer than four Roman emperors—Constantine himself, his son Constantius, Julian the Apostate, and the “Arian” Valens. In this new reconstruction of Athanasius’s career, Timothy D. Barnes analyzes the nature and extent of the Bishop’s power, especially as it intersected with the policies of these emperors.

Repeatedly condemned and deposed by church councils, the Bishop persistently resurfaced as a player to contend with in ecclesiastic and imperial politics. Barnes’s work reveals that Athanasius’s writings, though a significant source for this period, are riddled with deliberate misinterpretations, which historians through the ages have uncritically accepted.

Untangling longstanding misconceptions, Barnes reveals the Bishop’s true role in the struggles within Christianity, and in the relations between the Roman emperor and the Church at a critical juncture.