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We've had a slew of new listeners since the New Year, and that was reflected in the questions you all sent for this week's Q&A. So, this week, we're sharing all about Casey's time as monk (technically “canon”), Emily's year cleaning toilets for world leaders, Kate's plumbing free, electricity free mountain cabin, and Chris's fall from grace. Hope you don't regret asking!Show Notes:Reclaiming Quiet by Sarah ClarksonHarry Potter and the Sorcerer's Stone by JK RowlingThe Meaning of Grace by Charles JournetThe History of Black Catholics by Cyprian DavisThe Habit of Being by Flannery O'ConnorLetters and Papers from Prison by Dietrich BonhofferThe Collected Letters of C.S. Lewis, Volumes 1, 2, and 3John Henry Newman: A Life Sacrificed by Ida Friederike GörresPaper Girl by Beth MacyDope Sick by Beth MacyTimebends: A Life by Arthur MillerAlexander the Great by Phillip FreemanThe Art of the Deal by Donald TrumpThe Church in the Seventeenth Century by Daniel Rops This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit visitationsessions.substack.com/subscribe
From the beginning of Galileo's career, well before the publication of the Sidereus Nuncius, his contemporaries took pains to shape his reputation and fame. They were fully aware that their efforts would shape the course of his career; they also knew that they would profit from helping him. With Galileo's Fame: Science, Credibility, and Memory in the Seventeenth Century (U Pittsburgh Press, 2025), Anna-Luna Post offers a welcome new perspective on the volatile dynamic between early modern fame and science in Italy, shifting the focus from the recipient of fame to its brokers. Galileo's contemporaries knew his rise to fame was not a matter of course. Not only were his discoveries highly contested, he also was not the first to observe Jupiter's four largest moons. Yet, of the three men who did so between the summer of 1609 and the winter of 1610, Galileo is the only one who achieved both widespread fame and posthumous glory. Post convincingly argues that fame is, rather than the direct result of merit or extraordinary achievements, shaped through human intervention. Freddy Domínguez is a Historian or early modern European history at the University of Arkansas-Fayetteville. He is the author of Radicals in Exile (2020), Bob Dylan in the Attic (2022), and Luisa de Carvajal y Mendoza (2025). He is also co-editor with William Bulman of Political and Religious Practice in the Early Modern British World (2022). Website here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
From the beginning of Galileo's career, well before the publication of the Sidereus Nuncius, his contemporaries took pains to shape his reputation and fame. They were fully aware that their efforts would shape the course of his career; they also knew that they would profit from helping him. With Galileo's Fame: Science, Credibility, and Memory in the Seventeenth Century (U Pittsburgh Press, 2025), Anna-Luna Post offers a welcome new perspective on the volatile dynamic between early modern fame and science in Italy, shifting the focus from the recipient of fame to its brokers. Galileo's contemporaries knew his rise to fame was not a matter of course. Not only were his discoveries highly contested, he also was not the first to observe Jupiter's four largest moons. Yet, of the three men who did so between the summer of 1609 and the winter of 1610, Galileo is the only one who achieved both widespread fame and posthumous glory. Post convincingly argues that fame is, rather than the direct result of merit or extraordinary achievements, shaped through human intervention. Freddy Domínguez is a Historian or early modern European history at the University of Arkansas-Fayetteville. He is the author of Radicals in Exile (2020), Bob Dylan in the Attic (2022), and Luisa de Carvajal y Mendoza (2025). He is also co-editor with William Bulman of Political and Religious Practice in the Early Modern British World (2022). Website here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
From the beginning of Galileo's career, well before the publication of the Sidereus Nuncius, his contemporaries took pains to shape his reputation and fame. They were fully aware that their efforts would shape the course of his career; they also knew that they would profit from helping him. With Galileo's Fame: Science, Credibility, and Memory in the Seventeenth Century (U Pittsburgh Press, 2025), Anna-Luna Post offers a welcome new perspective on the volatile dynamic between early modern fame and science in Italy, shifting the focus from the recipient of fame to its brokers. Galileo's contemporaries knew his rise to fame was not a matter of course. Not only were his discoveries highly contested, he also was not the first to observe Jupiter's four largest moons. Yet, of the three men who did so between the summer of 1609 and the winter of 1610, Galileo is the only one who achieved both widespread fame and posthumous glory. Post convincingly argues that fame is, rather than the direct result of merit or extraordinary achievements, shaped through human intervention. Freddy Domínguez is a Historian or early modern European history at the University of Arkansas-Fayetteville. He is the author of Radicals in Exile (2020), Bob Dylan in the Attic (2022), and Luisa de Carvajal y Mendoza (2025). He is also co-editor with William Bulman of Political and Religious Practice in the Early Modern British World (2022). Website here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography
From the beginning of Galileo's career, well before the publication of the Sidereus Nuncius, his contemporaries took pains to shape his reputation and fame. They were fully aware that their efforts would shape the course of his career; they also knew that they would profit from helping him. With Galileo's Fame: Science, Credibility, and Memory in the Seventeenth Century (U Pittsburgh Press, 2025), Anna-Luna Post offers a welcome new perspective on the volatile dynamic between early modern fame and science in Italy, shifting the focus from the recipient of fame to its brokers. Galileo's contemporaries knew his rise to fame was not a matter of course. Not only were his discoveries highly contested, he also was not the first to observe Jupiter's four largest moons. Yet, of the three men who did so between the summer of 1609 and the winter of 1610, Galileo is the only one who achieved both widespread fame and posthumous glory. Post convincingly argues that fame is, rather than the direct result of merit or extraordinary achievements, shaped through human intervention. Freddy Domínguez is a Historian or early modern European history at the University of Arkansas-Fayetteville. He is the author of Radicals in Exile (2020), Bob Dylan in the Attic (2022), and Luisa de Carvajal y Mendoza (2025). He is also co-editor with William Bulman of Political and Religious Practice in the Early Modern British World (2022). Website here Learn more about your ad choices. Visit megaphone.fm/adchoices
From the beginning of Galileo's career, well before the publication of the Sidereus Nuncius, his contemporaries took pains to shape his reputation and fame. They were fully aware that their efforts would shape the course of his career; they also knew that they would profit from helping him. With Galileo's Fame: Science, Credibility, and Memory in the Seventeenth Century (U Pittsburgh Press, 2025), Anna-Luna Post offers a welcome new perspective on the volatile dynamic between early modern fame and science in Italy, shifting the focus from the recipient of fame to its brokers. Galileo's contemporaries knew his rise to fame was not a matter of course. Not only were his discoveries highly contested, he also was not the first to observe Jupiter's four largest moons. Yet, of the three men who did so between the summer of 1609 and the winter of 1610, Galileo is the only one who achieved both widespread fame and posthumous glory. Post convincingly argues that fame is, rather than the direct result of merit or extraordinary achievements, shaped through human intervention. Freddy Domínguez is a Historian or early modern European history at the University of Arkansas-Fayetteville. He is the author of Radicals in Exile (2020), Bob Dylan in the Attic (2022), and Luisa de Carvajal y Mendoza (2025). He is also co-editor with William Bulman of Political and Religious Practice in the Early Modern British World (2022). Website here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science
From the beginning of Galileo's career, well before the publication of the Sidereus Nuncius, his contemporaries took pains to shape his reputation and fame. They were fully aware that their efforts would shape the course of his career; they also knew that they would profit from helping him. With Galileo's Fame: Science, Credibility, and Memory in the Seventeenth Century (U Pittsburgh Press, 2025), Anna-Luna Post offers a welcome new perspective on the volatile dynamic between early modern fame and science in Italy, shifting the focus from the recipient of fame to its brokers. Galileo's contemporaries knew his rise to fame was not a matter of course. Not only were his discoveries highly contested, he also was not the first to observe Jupiter's four largest moons. Yet, of the three men who did so between the summer of 1609 and the winter of 1610, Galileo is the only one who achieved both widespread fame and posthumous glory. Post convincingly argues that fame is, rather than the direct result of merit or extraordinary achievements, shaped through human intervention. Freddy Domínguez is a Historian or early modern European history at the University of Arkansas-Fayetteville. He is the author of Radicals in Exile (2020), Bob Dylan in the Attic (2022), and Luisa de Carvajal y Mendoza (2025). He is also co-editor with William Bulman of Political and Religious Practice in the Early Modern British World (2022). Website here Learn more about your ad choices. Visit megaphone.fm/adchoices
From the beginning of Galileo's career, well before the publication of the Sidereus Nuncius, his contemporaries took pains to shape his reputation and fame. They were fully aware that their efforts would shape the course of his career; they also knew that they would profit from helping him. With Galileo's Fame: Science, Credibility, and Memory in the Seventeenth Century (U Pittsburgh Press, 2025), Anna-Luna Post offers a welcome new perspective on the volatile dynamic between early modern fame and science in Italy, shifting the focus from the recipient of fame to its brokers. Galileo's contemporaries knew his rise to fame was not a matter of course. Not only were his discoveries highly contested, he also was not the first to observe Jupiter's four largest moons. Yet, of the three men who did so between the summer of 1609 and the winter of 1610, Galileo is the only one who achieved both widespread fame and posthumous glory. Post convincingly argues that fame is, rather than the direct result of merit or extraordinary achievements, shaped through human intervention. Freddy Domínguez is a Historian or early modern European history at the University of Arkansas-Fayetteville. He is the author of Radicals in Exile (2020), Bob Dylan in the Attic (2022), and Luisa de Carvajal y Mendoza (2025). He is also co-editor with William Bulman of Political and Religious Practice in the Early Modern British World (2022). Website here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day
Michael Vlahos as Germanicus and Gaius lament the decline of Latin fluency that once united historical elites from seventeenth-century diplomats to America's Founders, warning that society is sinking into primitive forms because young people no longer read the foundational works of Western civilization, projecting a terrifying loss of shared literate sensibility. 31900 Carthage
3.Michael Vlahos as Germanicus explores with Gaius the seventeenth-century practice of dynastic marriage as a superior geopolitical tool compared to modern warfare's impulse toward total destruction. Gaius highlights the unions connecting the Hapsburg, Bourbon, and Stuart empires, observing that the magic of resolving conflict through marriage has been lost entirely. Germanicus explains that these networks of bloodlines created a unified European sensibility and stability that limited war's severity because monarchs were cousins bound by family obligation and shared aristocratic culture. Wars remained limited affairs rather than existential struggles for national survival. Germanicus attributes the loss of this restraint to the French Revolution, which replaced aristocratic connections with religious nationalism and a Darwinianstruggle for survival, culminating in the total wars of the twentieth century that devastated entire civilizations. While true dynastic geopolitics has vanished from international relations, Germanicus observes a strange egalitarian counterpart emerging in the American overclass through the nepo baby phenomenon. He argues that elite families in Hollywood and politics now pass down wealth and status across generations, mimicking aristocratic patterns without the intergenerational stability, diplomatic utility, or civilizational responsibility characteristic of Roman senatorial families or royal Europeanhouses.
The Heretic of Cacheu: Crispina Peres and the Struggle over Life in Seventeenth-Century West Africa (U Chicago Press, 2025) by Professor Toby Green tells the extraordinary story of seventeenth-century West African slave trader Crispina Peres to explore the shifting, sophisticated world in which she lived. In 1665, Crispina Peres, the most powerful trader in the West African slave-trafficking port of Cacheu, was arrested by the Portuguese Inquisition. Her enemies had conspired to denounce her for taking treatments prescribed by Senegambian healers, the djabakós. But who was Peres? And why was the Inquisition so concerned with policing the faith of a West African woman in today's Guinea-Bissau? In The Heretic of Cacheu, award-winning historian Dr. Green takes us to the heart of this conundrum, immersing us in the atmosphere of an otherwise distant setting. We learn how people in seventeenth-century Cacheu built their houses; styled their clothes; healed themselves from illness; and worshipped, worked, and played. Green renders the haunting realities of the growing slave trade and the rise of European empires in shocking detail. By the 1650s, the relationships between Europe, West Africa, and the Americas were already old and tangled, with slaving ports, colonies, and military bases having intermingled over many generations. But Cacheu also profoundly troubled this dynamic. It was globally connected to places ranging from China and India to Brazil and Colombia, and women such as Crispina Peres ran the town and challenged the patriarchy of empire. For the first time, through surviving documents recording Peres's case, The Heretic of Cacheu lets readers experience the reality of this unique place and time through a remarkable act of historical recovery. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
The Heretic of Cacheu: Crispina Peres and the Struggle over Life in Seventeenth-Century West Africa (U Chicago Press, 2025) by Professor Toby Green tells the extraordinary story of seventeenth-century West African slave trader Crispina Peres to explore the shifting, sophisticated world in which she lived. In 1665, Crispina Peres, the most powerful trader in the West African slave-trafficking port of Cacheu, was arrested by the Portuguese Inquisition. Her enemies had conspired to denounce her for taking treatments prescribed by Senegambian healers, the djabakós. But who was Peres? And why was the Inquisition so concerned with policing the faith of a West African woman in today's Guinea-Bissau? In The Heretic of Cacheu, award-winning historian Dr. Green takes us to the heart of this conundrum, immersing us in the atmosphere of an otherwise distant setting. We learn how people in seventeenth-century Cacheu built their houses; styled their clothes; healed themselves from illness; and worshipped, worked, and played. Green renders the haunting realities of the growing slave trade and the rise of European empires in shocking detail. By the 1650s, the relationships between Europe, West Africa, and the Americas were already old and tangled, with slaving ports, colonies, and military bases having intermingled over many generations. But Cacheu also profoundly troubled this dynamic. It was globally connected to places ranging from China and India to Brazil and Colombia, and women such as Crispina Peres ran the town and challenged the patriarchy of empire. For the first time, through surviving documents recording Peres's case, The Heretic of Cacheu lets readers experience the reality of this unique place and time through a remarkable act of historical recovery. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies
The Heretic of Cacheu: Crispina Peres and the Struggle over Life in Seventeenth-Century West Africa (U Chicago Press, 2025) by Professor Toby Green tells the extraordinary story of seventeenth-century West African slave trader Crispina Peres to explore the shifting, sophisticated world in which she lived. In 1665, Crispina Peres, the most powerful trader in the West African slave-trafficking port of Cacheu, was arrested by the Portuguese Inquisition. Her enemies had conspired to denounce her for taking treatments prescribed by Senegambian healers, the djabakós. But who was Peres? And why was the Inquisition so concerned with policing the faith of a West African woman in today's Guinea-Bissau? In The Heretic of Cacheu, award-winning historian Dr. Green takes us to the heart of this conundrum, immersing us in the atmosphere of an otherwise distant setting. We learn how people in seventeenth-century Cacheu built their houses; styled their clothes; healed themselves from illness; and worshipped, worked, and played. Green renders the haunting realities of the growing slave trade and the rise of European empires in shocking detail. By the 1650s, the relationships between Europe, West Africa, and the Americas were already old and tangled, with slaving ports, colonies, and military bases having intermingled over many generations. But Cacheu also profoundly troubled this dynamic. It was globally connected to places ranging from China and India to Brazil and Colombia, and women such as Crispina Peres ran the town and challenged the patriarchy of empire. For the first time, through surviving documents recording Peres's case, The Heretic of Cacheu lets readers experience the reality of this unique place and time through a remarkable act of historical recovery. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies
The Heretic of Cacheu: Crispina Peres and the Struggle over Life in Seventeenth-Century West Africa (U Chicago Press, 2025) by Professor Toby Green tells the extraordinary story of seventeenth-century West African slave trader Crispina Peres to explore the shifting, sophisticated world in which she lived. In 1665, Crispina Peres, the most powerful trader in the West African slave-trafficking port of Cacheu, was arrested by the Portuguese Inquisition. Her enemies had conspired to denounce her for taking treatments prescribed by Senegambian healers, the djabakós. But who was Peres? And why was the Inquisition so concerned with policing the faith of a West African woman in today's Guinea-Bissau? In The Heretic of Cacheu, award-winning historian Dr. Green takes us to the heart of this conundrum, immersing us in the atmosphere of an otherwise distant setting. We learn how people in seventeenth-century Cacheu built their houses; styled their clothes; healed themselves from illness; and worshipped, worked, and played. Green renders the haunting realities of the growing slave trade and the rise of European empires in shocking detail. By the 1650s, the relationships between Europe, West Africa, and the Americas were already old and tangled, with slaving ports, colonies, and military bases having intermingled over many generations. But Cacheu also profoundly troubled this dynamic. It was globally connected to places ranging from China and India to Brazil and Colombia, and women such as Crispina Peres ran the town and challenged the patriarchy of empire. For the first time, through surviving documents recording Peres's case, The Heretic of Cacheu lets readers experience the reality of this unique place and time through a remarkable act of historical recovery. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices
The Heretic of Cacheu: Crispina Peres and the Struggle over Life in Seventeenth-Century West Africa (U Chicago Press, 2025) by Professor Toby Green tells the extraordinary story of seventeenth-century West African slave trader Crispina Peres to explore the shifting, sophisticated world in which she lived. In 1665, Crispina Peres, the most powerful trader in the West African slave-trafficking port of Cacheu, was arrested by the Portuguese Inquisition. Her enemies had conspired to denounce her for taking treatments prescribed by Senegambian healers, the djabakós. But who was Peres? And why was the Inquisition so concerned with policing the faith of a West African woman in today's Guinea-Bissau? In The Heretic of Cacheu, award-winning historian Dr. Green takes us to the heart of this conundrum, immersing us in the atmosphere of an otherwise distant setting. We learn how people in seventeenth-century Cacheu built their houses; styled their clothes; healed themselves from illness; and worshipped, worked, and played. Green renders the haunting realities of the growing slave trade and the rise of European empires in shocking detail. By the 1650s, the relationships between Europe, West Africa, and the Americas were already old and tangled, with slaving ports, colonies, and military bases having intermingled over many generations. But Cacheu also profoundly troubled this dynamic. It was globally connected to places ranging from China and India to Brazil and Colombia, and women such as Crispina Peres ran the town and challenged the patriarchy of empire. For the first time, through surviving documents recording Peres's case, The Heretic of Cacheu lets readers experience the reality of this unique place and time through a remarkable act of historical recovery. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices
The Heretic of Cacheu: Crispina Peres and the Struggle over Life in Seventeenth-Century West Africa (U Chicago Press, 2025) by Professor Toby Green tells the extraordinary story of seventeenth-century West African slave trader Crispina Peres to explore the shifting, sophisticated world in which she lived. In 1665, Crispina Peres, the most powerful trader in the West African slave-trafficking port of Cacheu, was arrested by the Portuguese Inquisition. Her enemies had conspired to denounce her for taking treatments prescribed by Senegambian healers, the djabakós. But who was Peres? And why was the Inquisition so concerned with policing the faith of a West African woman in today's Guinea-Bissau? In The Heretic of Cacheu, award-winning historian Dr. Green takes us to the heart of this conundrum, immersing us in the atmosphere of an otherwise distant setting. We learn how people in seventeenth-century Cacheu built their houses; styled their clothes; healed themselves from illness; and worshipped, worked, and played. Green renders the haunting realities of the growing slave trade and the rise of European empires in shocking detail. By the 1650s, the relationships between Europe, West Africa, and the Americas were already old and tangled, with slaving ports, colonies, and military bases having intermingled over many generations. But Cacheu also profoundly troubled this dynamic. It was globally connected to places ranging from China and India to Brazil and Colombia, and women such as Crispina Peres ran the town and challenged the patriarchy of empire. For the first time, through surviving documents recording Peres's case, The Heretic of Cacheu lets readers experience the reality of this unique place and time through a remarkable act of historical recovery. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices
The Heretic of Cacheu: Crispina Peres and the Struggle over Life in Seventeenth-Century West Africa (U Chicago Press, 2025) by Professor Toby Green tells the extraordinary story of seventeenth-century West African slave trader Crispina Peres to explore the shifting, sophisticated world in which she lived. In 1665, Crispina Peres, the most powerful trader in the West African slave-trafficking port of Cacheu, was arrested by the Portuguese Inquisition. Her enemies had conspired to denounce her for taking treatments prescribed by Senegambian healers, the djabakós. But who was Peres? And why was the Inquisition so concerned with policing the faith of a West African woman in today's Guinea-Bissau? In The Heretic of Cacheu, award-winning historian Dr. Green takes us to the heart of this conundrum, immersing us in the atmosphere of an otherwise distant setting. We learn how people in seventeenth-century Cacheu built their houses; styled their clothes; healed themselves from illness; and worshipped, worked, and played. Green renders the haunting realities of the growing slave trade and the rise of European empires in shocking detail. By the 1650s, the relationships between Europe, West Africa, and the Americas were already old and tangled, with slaving ports, colonies, and military bases having intermingled over many generations. But Cacheu also profoundly troubled this dynamic. It was globally connected to places ranging from China and India to Brazil and Colombia, and women such as Crispina Peres ran the town and challenged the patriarchy of empire. For the first time, through surviving documents recording Peres's case, The Heretic of Cacheu lets readers experience the reality of this unique place and time through a remarkable act of historical recovery. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices
PREVIEW — Professor Jonathan Healey — The Junto: 17th-Century Reformist Challenge to Monarchical Authority. Healey discusses the "Junto," a seventeenth-century reformist political faction that systematically challenged King Charles I before the English Civil War, functioning as a proto-political party coordinating between the House of Lordsand House of Commons. Healey explains that the term, derived from the Spanish word "junta" meaning "joint," described this coordinated political movement designed to limit monarchical authority and systematically increase parliamentary power over state governance, establishing constitutional precedent for legislative supremacy over executive royal prerogative. 1825 WINDSOR
Naomi Bakes joins Jana Byars to talk about Voices of Thunder: Radical Religious Women of the Seventeenth Century (Reaktion Books, 2025), a book that explores the stories of early modern Protestant women, including Rose Thurgood, Anna Trapnel, and Jane Lead, who defied the religious authority of their age. Voices of Thunder illuminates the stories and beliefs of a dozen seventeenth-century radical Protestant women, including a Colchester woman who feared that her four children would starve to death and a former maidservant from Yorkshire who was granted an audience with the sultan of the Ottoman Empire. Their belief in spiritual equality empowered them to resist the status quo, questioning the authority of those who sought to lord it over them. From mostly humble backgrounds, they found ways to make their voices heard, creating some of the earliest autobiographical accounts in English and allowing us a rare and precious glimpse of the lives and experiences of women in the early modern era. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Naomi Bakes joins Jana Byars to talk about Voices of Thunder: Radical Religious Women of the Seventeenth Century (Reaktion Books, 2025), a book that explores the stories of early modern Protestant women, including Rose Thurgood, Anna Trapnel, and Jane Lead, who defied the religious authority of their age. Voices of Thunder illuminates the stories and beliefs of a dozen seventeenth-century radical Protestant women, including a Colchester woman who feared that her four children would starve to death and a former maidservant from Yorkshire who was granted an audience with the sultan of the Ottoman Empire. Their belief in spiritual equality empowered them to resist the status quo, questioning the authority of those who sought to lord it over them. From mostly humble backgrounds, they found ways to make their voices heard, creating some of the earliest autobiographical accounts in English and allowing us a rare and precious glimpse of the lives and experiences of women in the early modern era. Learn more about your ad choices. Visit megaphone.fm/adchoices
Naomi Bakes joins Jana Byars to talk about Voices of Thunder: Radical Religious Women of the Seventeenth Century (Reaktion Books, 2025), a book that explores the stories of early modern Protestant women, including Rose Thurgood, Anna Trapnel, and Jane Lead, who defied the religious authority of their age. Voices of Thunder illuminates the stories and beliefs of a dozen seventeenth-century radical Protestant women, including a Colchester woman who feared that her four children would starve to death and a former maidservant from Yorkshire who was granted an audience with the sultan of the Ottoman Empire. Their belief in spiritual equality empowered them to resist the status quo, questioning the authority of those who sought to lord it over them. From mostly humble backgrounds, they found ways to make their voices heard, creating some of the earliest autobiographical accounts in English and allowing us a rare and precious glimpse of the lives and experiences of women in the early modern era. Learn more about your ad choices. Visit megaphone.fm/adchoices
Naomi Bakes joins Jana Byars to talk about Voices of Thunder: Radical Religious Women of the Seventeenth Century (Reaktion Books, 2025), a book that explores the stories of early modern Protestant women, including Rose Thurgood, Anna Trapnel, and Jane Lead, who defied the religious authority of their age. Voices of Thunder illuminates the stories and beliefs of a dozen seventeenth-century radical Protestant women, including a Colchester woman who feared that her four children would starve to death and a former maidservant from Yorkshire who was granted an audience with the sultan of the Ottoman Empire. Their belief in spiritual equality empowered them to resist the status quo, questioning the authority of those who sought to lord it over them. From mostly humble backgrounds, they found ways to make their voices heard, creating some of the earliest autobiographical accounts in English and allowing us a rare and precious glimpse of the lives and experiences of women in the early modern era. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
Naomi Bakes joins Jana Byars to talk about Voices of Thunder: Radical Religious Women of the Seventeenth Century (Reaktion Books, 2025), a book that explores the stories of early modern Protestant women, including Rose Thurgood, Anna Trapnel, and Jane Lead, who defied the religious authority of their age. Voices of Thunder illuminates the stories and beliefs of a dozen seventeenth-century radical Protestant women, including a Colchester woman who feared that her four children would starve to death and a former maidservant from Yorkshire who was granted an audience with the sultan of the Ottoman Empire. Their belief in spiritual equality empowered them to resist the status quo, questioning the authority of those who sought to lord it over them. From mostly humble backgrounds, they found ways to make their voices heard, creating some of the earliest autobiographical accounts in English and allowing us a rare and precious glimpse of the lives and experiences of women in the early modern era. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
The "pact with the devil" is a cultural motif that keeps coming back in stories. The legend of Faust is a good example, but not the oldest: it took inspiration from other stories, such as the legend of Theophilus. In this episode, I tell you some of these stories. We will also discover the real, historical figures that inspired them (Theophilus, Johann Faust, Pope Sylvester II, Saemundr Sigfússon...), and the firm belief in the existence of such pacts, that were often invoked in witchcraft trials from the Middle Ages to the Seventeenth Century. As an example, I tell you the story of the Loudun Possessions, one of the last and most spectacular witchcraft trials in France. #sleep #bedtimestory #asmr #sleepstory #faust Welcome to Lights Out Library Join me for a sleepy adventure tonight. Sit back, relax, and fall asleep to documentary-style bedtime stories read in a calming ASMR voice. Learn something new while you enjoy a restful night of sleep. Listen ad free and get access to bonus content on our Patreon: https://www.patreon.com/LightsOutLibrary621 Listen on Youtube: https://www.youtube.com/@LightsOutLibraryov ¿Quieres escuchar en Español? Echa un vistazo a La Biblioteca de los Sueños! En Spotify: https://open.spotify.com/show/1t522alsv5RxFsAf9AmYfg En Apple Podcasts: https://podcasts.apple.com/us/podcast/la-biblioteca-de-los-sue%C3%B1os-documentarios-para-dormir/id1715193755 En Youtube: https://www.youtube.com/@LaBibliotecadelosSuenosov Learn more about your ad choices. Visit megaphone.fm/adchoices
Get introduced to William Bradford along with understanding where his religious beliefs stood. Learn who ascends the English throne come year 1603 along with knowing where his policies stood regarding religious toleration. Determine if William Bradford himself went aboard the Mayflower in 1620. Learn what exact connection William Bradford had with taverns in America. Go behind the scenes and discover how a beer shortage onboard Mayflower impacted the passengers, but yet benefited ships crew. Agree if it's fair to say that individual communities were instructed by law to establish and support taverns. Discover where Wellfleet is located in Massachusetts and whether any taverns operated there prior to 17th Century ending. Learn about religious differences involving Pilgrims and Puritans. Figure out what exact stance Puritans held over taverns. Understand why Massachusetts Bay Colony Leaders went about enacting multiple tavern laws. Determine if tavern regulations included any kind of potential penalties as well as restricting the amount of time one spent in a tavern. Learn why apprentices weren't allowed to enter a tavern facility in the Massachusetts Bay Colony. Get introduced to Maryland Colony's Tavern Laws during the 1670's and what they centered upon. Agree if Maryland Tavern Laws were viewed as being less moderate during the Seventeenth Century. Determine whether economic concerns had more relevancy to most tavern keepers versus customers moral well being. Hosted on Acast. See acast.com/privacy for more information.
A ship is wrecked off the coast of Western Australia. It’s cargo sank with it. Many of those on board perished in the tragedy. Who owns what remains on board the ship at the bottom of the Ocean? Back in the 1970s, one man decided to find out.See omnystudio.com/listener for privacy information.
Civil War Americans, like people today, used the past to understand and traverse their turbulent present. As Dr. Aaron Sheehan-Dean reveals in this fascinating work of comparative intellectual history, nineteenth-century Americans were especially conversant with narratives of the English Civil Wars of the 1600s. Northerners and Southerners alike drew from histories of the English past to make sense of their own conflict, interpreting the events of the past in drastically different ways. Confederates, for example, likened themselves to England's Royalists (also known as Cavaliers), hoping to preserve a social order built on hierarchy and claiming the right to resist what they perceived as radicals' assaults on tradition. Meanwhile, conservative Northerners painted President Lincoln as a tyrant in the mold of English Lord Protector Oliver Cromwell, while radical abolitionists drew inspiration from Cromwell and sought to rebuild the South as Cromwell had attempted with Ireland. Surveying two centuries of history-making and everyday engagement with historical thought, in Fighting with the Past: How Seventeenth-Century History Shaped the American Civil War (University of North Carolina Press, 2025), Dr. Sheehan-Dean convincingly argues that history itself was a battlefront of the American Civil War, with narratives of the past exercising surprising agency in interpretations of the nineteenth-century present. Dr. Sheehan-Dean's discoveries provide an entirely fresh perspective on the role of historical memory in the Civil War era and offer a broader meditation on the construction and uses of history itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Civil War Americans, like people today, used the past to understand and traverse their turbulent present. As Dr. Aaron Sheehan-Dean reveals in this fascinating work of comparative intellectual history, nineteenth-century Americans were especially conversant with narratives of the English Civil Wars of the 1600s. Northerners and Southerners alike drew from histories of the English past to make sense of their own conflict, interpreting the events of the past in drastically different ways. Confederates, for example, likened themselves to England's Royalists (also known as Cavaliers), hoping to preserve a social order built on hierarchy and claiming the right to resist what they perceived as radicals' assaults on tradition. Meanwhile, conservative Northerners painted President Lincoln as a tyrant in the mold of English Lord Protector Oliver Cromwell, while radical abolitionists drew inspiration from Cromwell and sought to rebuild the South as Cromwell had attempted with Ireland. Surveying two centuries of history-making and everyday engagement with historical thought, in Fighting with the Past: How Seventeenth-Century History Shaped the American Civil War (University of North Carolina Press, 2025), Dr. Sheehan-Dean convincingly argues that history itself was a battlefront of the American Civil War, with narratives of the past exercising surprising agency in interpretations of the nineteenth-century present. Dr. Sheehan-Dean's discoveries provide an entirely fresh perspective on the role of historical memory in the Civil War era and offer a broader meditation on the construction and uses of history itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Civil War Americans, like people today, used the past to understand and traverse their turbulent present. As Dr. Aaron Sheehan-Dean reveals in this fascinating work of comparative intellectual history, nineteenth-century Americans were especially conversant with narratives of the English Civil Wars of the 1600s. Northerners and Southerners alike drew from histories of the English past to make sense of their own conflict, interpreting the events of the past in drastically different ways. Confederates, for example, likened themselves to England's Royalists (also known as Cavaliers), hoping to preserve a social order built on hierarchy and claiming the right to resist what they perceived as radicals' assaults on tradition. Meanwhile, conservative Northerners painted President Lincoln as a tyrant in the mold of English Lord Protector Oliver Cromwell, while radical abolitionists drew inspiration from Cromwell and sought to rebuild the South as Cromwell had attempted with Ireland. Surveying two centuries of history-making and everyday engagement with historical thought, in Fighting with the Past: How Seventeenth-Century History Shaped the American Civil War (University of North Carolina Press, 2025), Dr. Sheehan-Dean convincingly argues that history itself was a battlefront of the American Civil War, with narratives of the past exercising surprising agency in interpretations of the nineteenth-century present. Dr. Sheehan-Dean's discoveries provide an entirely fresh perspective on the role of historical memory in the Civil War era and offer a broader meditation on the construction and uses of history itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history
Civil War Americans, like people today, used the past to understand and traverse their turbulent present. As Dr. Aaron Sheehan-Dean reveals in this fascinating work of comparative intellectual history, nineteenth-century Americans were especially conversant with narratives of the English Civil Wars of the 1600s. Northerners and Southerners alike drew from histories of the English past to make sense of their own conflict, interpreting the events of the past in drastically different ways. Confederates, for example, likened themselves to England's Royalists (also known as Cavaliers), hoping to preserve a social order built on hierarchy and claiming the right to resist what they perceived as radicals' assaults on tradition. Meanwhile, conservative Northerners painted President Lincoln as a tyrant in the mold of English Lord Protector Oliver Cromwell, while radical abolitionists drew inspiration from Cromwell and sought to rebuild the South as Cromwell had attempted with Ireland. Surveying two centuries of history-making and everyday engagement with historical thought, in Fighting with the Past: How Seventeenth-Century History Shaped the American Civil War (University of North Carolina Press, 2025), Dr. Sheehan-Dean convincingly argues that history itself was a battlefront of the American Civil War, with narratives of the past exercising surprising agency in interpretations of the nineteenth-century present. Dr. Sheehan-Dean's discoveries provide an entirely fresh perspective on the role of historical memory in the Civil War era and offer a broader meditation on the construction and uses of history itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history
Civil War Americans, like people today, used the past to understand and traverse their turbulent present. As Dr. Aaron Sheehan-Dean reveals in this fascinating work of comparative intellectual history, nineteenth-century Americans were especially conversant with narratives of the English Civil Wars of the 1600s. Northerners and Southerners alike drew from histories of the English past to make sense of their own conflict, interpreting the events of the past in drastically different ways. Confederates, for example, likened themselves to England's Royalists (also known as Cavaliers), hoping to preserve a social order built on hierarchy and claiming the right to resist what they perceived as radicals' assaults on tradition. Meanwhile, conservative Northerners painted President Lincoln as a tyrant in the mold of English Lord Protector Oliver Cromwell, while radical abolitionists drew inspiration from Cromwell and sought to rebuild the South as Cromwell had attempted with Ireland. Surveying two centuries of history-making and everyday engagement with historical thought, in Fighting with the Past: How Seventeenth-Century History Shaped the American Civil War (University of North Carolina Press, 2025), Dr. Sheehan-Dean convincingly argues that history itself was a battlefront of the American Civil War, with narratives of the past exercising surprising agency in interpretations of the nineteenth-century present. Dr. Sheehan-Dean's discoveries provide an entirely fresh perspective on the role of historical memory in the Civil War era and offer a broader meditation on the construction and uses of history itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies
Civil War Americans, like people today, used the past to understand and traverse their turbulent present. As Dr. Aaron Sheehan-Dean reveals in this fascinating work of comparative intellectual history, nineteenth-century Americans were especially conversant with narratives of the English Civil Wars of the 1600s. Northerners and Southerners alike drew from histories of the English past to make sense of their own conflict, interpreting the events of the past in drastically different ways. Confederates, for example, likened themselves to England's Royalists (also known as Cavaliers), hoping to preserve a social order built on hierarchy and claiming the right to resist what they perceived as radicals' assaults on tradition. Meanwhile, conservative Northerners painted President Lincoln as a tyrant in the mold of English Lord Protector Oliver Cromwell, while radical abolitionists drew inspiration from Cromwell and sought to rebuild the South as Cromwell had attempted with Ireland. Surveying two centuries of history-making and everyday engagement with historical thought, in Fighting with the Past: How Seventeenth-Century History Shaped the American Civil War (University of North Carolina Press, 2025), Dr. Sheehan-Dean convincingly argues that history itself was a battlefront of the American Civil War, with narratives of the past exercising surprising agency in interpretations of the nineteenth-century present. Dr. Sheehan-Dean's discoveries provide an entirely fresh perspective on the role of historical memory in the Civil War era and offer a broader meditation on the construction and uses of history itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts.
Civil War Americans, like people today, used the past to understand and traverse their turbulent present. As Dr. Aaron Sheehan-Dean reveals in this fascinating work of comparative intellectual history, nineteenth-century Americans were especially conversant with narratives of the English Civil Wars of the 1600s. Northerners and Southerners alike drew from histories of the English past to make sense of their own conflict, interpreting the events of the past in drastically different ways. Confederates, for example, likened themselves to England's Royalists (also known as Cavaliers), hoping to preserve a social order built on hierarchy and claiming the right to resist what they perceived as radicals' assaults on tradition. Meanwhile, conservative Northerners painted President Lincoln as a tyrant in the mold of English Lord Protector Oliver Cromwell, while radical abolitionists drew inspiration from Cromwell and sought to rebuild the South as Cromwell had attempted with Ireland. Surveying two centuries of history-making and everyday engagement with historical thought, in Fighting with the Past: How Seventeenth-Century History Shaped the American Civil War (University of North Carolina Press, 2025), Dr. Sheehan-Dean convincingly argues that history itself was a battlefront of the American Civil War, with narratives of the past exercising surprising agency in interpretations of the nineteenth-century present. Dr. Sheehan-Dean's discoveries provide an entirely fresh perspective on the role of historical memory in the Civil War era and offer a broader meditation on the construction and uses of history itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-south
We're back with Alexandre Dumas' incredible immortal heroic tale "The Three Musketeers" with Chapter 10- "A Mousetrap in the Seventeenth Century"! Learn more about your ad choices. Visit megaphone.fm/adchoices
We're back with Alexandre Dumas' incredible immortal heroic tale "The Three Musketeers" with Chapter 10- "A Mousetrap in the Seventeenth Century"! Learn more about your ad choices. Visit megaphone.fm/adchoices
How do new ideas and beliefs take root when they cross cultural and linguistic borders? In seventeenth-century Taiwan, both Dutch and Spanish missionaries tried to replace Indigenous gods, practices, and laws with their own Christian traditions. Christopher Joby's Christian Mission in Seventeenth-Century Taiwan: A Reception History of Texts, Beliefs, and Practices (Brill, 2025) explores this moment in history through a new lens: reception. Rather than focusing only on what missionaries brought, he looks at how Indigenous communities responded. Central to the story are experiments in translation and text-making, including ministers creating prayers and catechisms in local languages, and the invention of new scripts. The legacy of these efforts stretched far beyond the seventeenth century, too. Some texts continued to shape religious practice in Taiwan after the Dutch were expelled in 1662, while others circulated in Europe, informing how outsiders imagined the island. By tracing these journeys, Joby shows how Taiwan's early missions were not just local episodes but part of a much larger global history of translation, improvisation, and exchange. This book will be of particular interest to scholars of early modern Taiwan, the history of Christian missions, and the global circulation of texts and ideas. And if you are interested in learning more about his work, you can listen to Joby's earlier appearance on the New Books Network to talk about an earlier book, The Dutch Language in Japan (1600-1900), here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
How do new ideas and beliefs take root when they cross cultural and linguistic borders? In seventeenth-century Taiwan, both Dutch and Spanish missionaries tried to replace Indigenous gods, practices, and laws with their own Christian traditions. Christopher Joby's Christian Mission in Seventeenth-Century Taiwan: A Reception History of Texts, Beliefs, and Practices (Brill, 2025) explores this moment in history through a new lens: reception. Rather than focusing only on what missionaries brought, he looks at how Indigenous communities responded. Central to the story are experiments in translation and text-making, including ministers creating prayers and catechisms in local languages, and the invention of new scripts. The legacy of these efforts stretched far beyond the seventeenth century, too. Some texts continued to shape religious practice in Taiwan after the Dutch were expelled in 1662, while others circulated in Europe, informing how outsiders imagined the island. By tracing these journeys, Joby shows how Taiwan's early missions were not just local episodes but part of a much larger global history of translation, improvisation, and exchange. This book will be of particular interest to scholars of early modern Taiwan, the history of Christian missions, and the global circulation of texts and ideas. And if you are interested in learning more about his work, you can listen to Joby's earlier appearance on the New Books Network to talk about an earlier book, The Dutch Language in Japan (1600-1900), here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies
How do new ideas and beliefs take root when they cross cultural and linguistic borders? In seventeenth-century Taiwan, both Dutch and Spanish missionaries tried to replace Indigenous gods, practices, and laws with their own Christian traditions. Christopher Joby's Christian Mission in Seventeenth-Century Taiwan: A Reception History of Texts, Beliefs, and Practices (Brill, 2025) explores this moment in history through a new lens: reception. Rather than focusing only on what missionaries brought, he looks at how Indigenous communities responded. Central to the story are experiments in translation and text-making, including ministers creating prayers and catechisms in local languages, and the invention of new scripts. The legacy of these efforts stretched far beyond the seventeenth century, too. Some texts continued to shape religious practice in Taiwan after the Dutch were expelled in 1662, while others circulated in Europe, informing how outsiders imagined the island. By tracing these journeys, Joby shows how Taiwan's early missions were not just local episodes but part of a much larger global history of translation, improvisation, and exchange. This book will be of particular interest to scholars of early modern Taiwan, the history of Christian missions, and the global circulation of texts and ideas. And if you are interested in learning more about his work, you can listen to Joby's earlier appearance on the New Books Network to talk about an earlier book, The Dutch Language in Japan (1600-1900), here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies
How do new ideas and beliefs take root when they cross cultural and linguistic borders? In seventeenth-century Taiwan, both Dutch and Spanish missionaries tried to replace Indigenous gods, practices, and laws with their own Christian traditions. Christopher Joby's Christian Mission in Seventeenth-Century Taiwan: A Reception History of Texts, Beliefs, and Practices (Brill, 2025) explores this moment in history through a new lens: reception. Rather than focusing only on what missionaries brought, he looks at how Indigenous communities responded. Central to the story are experiments in translation and text-making, including ministers creating prayers and catechisms in local languages, and the invention of new scripts. The legacy of these efforts stretched far beyond the seventeenth century, too. Some texts continued to shape religious practice in Taiwan after the Dutch were expelled in 1662, while others circulated in Europe, informing how outsiders imagined the island. By tracing these journeys, Joby shows how Taiwan's early missions were not just local episodes but part of a much larger global history of translation, improvisation, and exchange. This book will be of particular interest to scholars of early modern Taiwan, the history of Christian missions, and the global circulation of texts and ideas. And if you are interested in learning more about his work, you can listen to Joby's earlier appearance on the New Books Network to talk about an earlier book, The Dutch Language in Japan (1600-1900), here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
How do new ideas and beliefs take root when they cross cultural and linguistic borders? In seventeenth-century Taiwan, both Dutch and Spanish missionaries tried to replace Indigenous gods, practices, and laws with their own Christian traditions. Christopher Joby's Christian Mission in Seventeenth-Century Taiwan: A Reception History of Texts, Beliefs, and Practices (Brill, 2025) explores this moment in history through a new lens: reception. Rather than focusing only on what missionaries brought, he looks at how Indigenous communities responded. Central to the story are experiments in translation and text-making, including ministers creating prayers and catechisms in local languages, and the invention of new scripts. The legacy of these efforts stretched far beyond the seventeenth century, too. Some texts continued to shape religious practice in Taiwan after the Dutch were expelled in 1662, while others circulated in Europe, informing how outsiders imagined the island. By tracing these journeys, Joby shows how Taiwan's early missions were not just local episodes but part of a much larger global history of translation, improvisation, and exchange. This book will be of particular interest to scholars of early modern Taiwan, the history of Christian missions, and the global circulation of texts and ideas. And if you are interested in learning more about his work, you can listen to Joby's earlier appearance on the New Books Network to talk about an earlier book, The Dutch Language in Japan (1600-1900), here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
Polymath Anna Maria van Schurman was a very well-educated woman in the 17th century, making her exceptional. She’s described as the most learned woman of her time, and she basically became a celebrity because of it. Research: Aldersey-Williams, Hugh. “’A Truer and Deeper Knowledge’: Anna Maria van Schurman’s The Learned Maid (1659).” Public Domain Review. https://publicdomainreview.org/collection/the-learned-maid/ "Anna Maria van Schurman." Encyclopedia of World Biography Online, vol. 31, Gale, 2011. Gale In Context: Opposing Viewpoints, link.gale.com/apps/doc/K1631009647/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=cdba4228. Accessed 21 July 2025. “Anna Maria van Schurman: an academic multitalent.” Utrecht University. https://www.uu.nl/en/background/anna-maria-van-schurman-an-academic-multitalent Clarke, Desmond M. “Anna Maria Van Schurman and Women’s Education.” Revue Philosophique de la France et de l'Étranger. No. 3. July-September 2013. Via JSTOR. https://www.jstor.org/stable/42773326 de Baar, Mirjam. “Elisabeth of Bohemia’s Lifelong Friendship with Anna Maria van Schurman (1607–1678).” From Elisabeth of Bohemia (1618–1680): A Philosopher in her Historical Context, Women in the History of Philosophy and Sciences 9. S. Ebbersmeyer and S. Hutton (eds.). https://doi.org/10.1007/978-3-030-71527-4_2 de Baar, Mirjam. “SCHURMAN, Anna Maria van.” Online Dictionary of Dutch Women. https://resources.huygens.knaw.nl/vrouwenlexicon/lemmata/data/Schurman,%20Anna%20Maria%20van/en 1/13/2014. Dekker, Maryse. “Anna Maria van Schurman: Brains, Arts and Feminist avant la letter.” Art Herstory. 2/23/2021. https://artherstory.net/anna-maria-van-schurman-artist-scholar-and-woman-of-letters/ Larsen, Anne R. “A Women's Republic of Letters: Anna Maria van Schurman, Marie de Gournay, and Female Self-Representation in Relation to the Public Sphere.” Early Modern Women, Fall 2008, Vol. 3 (Fall 2008). Via JSTOR. https://www.jstor.org/stable/23541520 Larsen, Anne R. “Religious Alterity.” French Forum, FALL 2018, Vol. 43, No. 2. Via JSTOR. https://www.jstor.org/stable/10.2307/26762079 National Museum of Women in the Arts. “Anna Maria van Schurman.” https://nmwa.org/art/artists/anna-maria-van-schurman/ National Museum of Women in the Arts. “Anna Maria van Schurman: Self-Portrait.” https://nmwa.org/art/collection/schurman-self-portrait/ Pal, Carol. “Chapter 2 - Anna Maria van Schurman: the birth of an intellectual network.” From Republic of Women: Rethinking the Republic of Letters in the Seventeenth Century.” Cambridge University Press. 2012. https://doi.org/10.1017/CBO9781139087490.005 Project Vox. “Van Schurman (1607-1678).” https://projectvox.org/van-schurman-1607-1678/ Sint Nicolaas, Samantha. “The Correspondence of Anna Maria van Schurman.” Early Modern Letters Online. http://emlo-portal.bodleian.ox.ac.uk/collections/?catalogue=anna-maria-van-schurman The Editors of Encyclopaedia Britannica. "Jean de Labadie". Encyclopedia Britannica, 9 Feb. 2025, https://www.britannica.com/biography/Jean-de-Labadie. Accessed 25 July 2025. Van Beek, Pieta. “The first female university student: Anna Maria van Schurman (1636).” Igitur. Utrecht Publishing & Archiving Services. 2010. Van der Stighelen, Katlijne. “Chapter Title: Anna Francisca de Bruyns (1604/5–1656), Artist, Wife and Mother: a Contextual Approach to Her Forgotten Artistic Career.” From Women and Gender in the Early Modern Low Countries. Via JSTOR. https://www.jstor.org/stable/10.1163/j.ctvrxk3hp.12 Weststeijn, Thijs. “Anna Maria Van Schurman’s Chinese Calligraphy.” Early Modern Low Countries 7 (2023) 1, pp. 1-25 - eISSN: 2543-1587. See omnystudio.com/listener for privacy information.
A Sermon for the Third Sunday after Trinity St. Luke 15:1-10 by William Klock In today's Gospel St. Luke tells us that: All the tax collectors and sinners were drawing new to listen to Jesus. You would think faithful Israelites would be happy about that. After all, Jesus was calling them to repentance. The Pharisees had been doing that for generations and without much success. But when Jesus did it, crowds of sinners gathered to hear what he had to say. But, says Luke, instead of rejoicing: The Pharisees and the scribes [they were the legal experts] were grumbling. “This fellow welcomes sinners!” they said. “He even eats with them!” And we can gather that they didn't just grumble this to themselves. They grumbled it out loud to Jesus and So—this is Luke 15, in verse 3—and So Jesus told them this parable: “Who amongst you, having a hundred sheep and losing one of them, wouldn't leave the ninety-nine in the countryside and go off looking for the lost one until you found it? And when you found it, you'd carry it back home on your shoulders, rejoicing. And you'd call your friends and neighbours in. “Come and rejoice with me,” you'd say to them, “because I've found my lost sheep!” Jesus smiled at the Pharisees like he was the one who had found his lost sheep and was inviting them to a party to celebrate. But they just scowled at him all the more. But why? This is what they longed for. There's a saying of the rabbis that came later, but it still speaks accurately of the Pharisees who were their predecessors. They said that if everyone in Israel obeyed the law, even if only for a single day, the Lord would return to them. So why were they so angry when Jesus was moving sinners to repentance? Well, a bit about the Pharisees. They were a group or a party—if we were talking about Christians, you could almost-but-not-quite think of them as a “denomination”. Like nearly everyone in Israel, they knew the Lord's promises that one day he would return to his people and set this broken world to rights. They longed for that day. They knew that the Lord had left the temple and allowed it and Jerusalem and Judea to be destroyed by the Babylonians and for the people to be carried away to Babylon in exile as punishment for being unfaithful. They hadn't obeyed his law, but worse, they had bowed to foreign kings and worshipped other gods. And even though the people had returned to Judea and they'd rebuilt the temple, the Lord's presence had never returned and the land was still ruled by foreign pagan kings. And that meant that the exile had never really ended. Israel was still being punished for her unfaithfulness. And so the main business of the Pharisees was calling the people of Israel to be faithful to God's law. They urged the people to be holy. And if everyone would do that, maybe their long exile would finally end and the Lord would return. And right at the centre of everything the Pharisees did was the temple. The temple was the one place—or at least it was before the exile—it was the one place where heaven and earth and where God and human beings met. It was a bubble of hope in a dark world. It was what creation is supposed to be. Heaven and earth, God and man had been separated by sin, but in the temple God had created a place where everything was as it should be—or at least a taste of it—until Israel's unfaithfulness and idolatry messed that up just as Adam and Eve had messed up Eden. So the Pharisees resolved to live their lives as if they were perpetually in the temple. They weren't priests, but they lived like priests anyway. All the time. And they urged everyone else to live this way too. And that made them popular with some people, while other people resented them. The problem with the Pharisees' way of life was that only rich people could afford to live that way. Because it wasn't just that they avoided sin—God called everyone in Israel to do that—but they also did their best to stay ritually, ceremonially pure at all times—like the priests in the temple. They were ready for the Lord's presence to return at any moment and they'd be prepared to be in it. The problem was that normal people were ritually impure a lot of the time. It wasn't a sin thing. You only had to be ritually pure when it came time to go to the temple or eat the Passover, the rest of the time it didn't much matter. Women became impure when they menstruated. Farmers became impure birthing livestock or dealing with dead animals. If a family member died and you had to touch the body, you were then ritually impure. For some people impurity was an almost daily thing. Again, nothing to do with sin. It was about what the Lord required of his people before entering his presence in the temple. But what it meant was that regular people could never meet the demands of the Pharisees. So the Pharisees were well-meaning. They understood God's grace. Contrary to popular opinion, they weren't trying to earn their way into God's favour. But there's something that seems to happen whenever people start looking for ways to be holy above and beyond the ordinary or when we start making rules for ourselves that God didn't give us in the first place. It happened with monastics in the Middle Ages, when celibacy became a sign of holiness and ordinary Christian—who were faithfully fruitful and multiplying as God commanded in the beginning—were made to feel unholy and second-class. It happened with the Methodist Holiness Movement in the Seventeenth Century, with what started out as Wesley's desire to simply see Christians being more faithfully holy turning into a movement where Christian brothers and sisters were frowned on for putting sugar in their tea rather than drinking it black and giving the money to the poor. It eventually led to people thinking that the gift of God's Spirit was a separate event in the life of the Christian that you had to earn by reaching a certain level of holiness—turning the Christian life completely upside-down. So wanting to be more holy is a good thing, but certain ways of doing it seem to have a powerful tendency to make us self-righteous. Even when we know that being God's people is all about grace, we can still act very self-righteously. It happened to the Pharisees and it can happen to us. And so they rightly saw that the world is not what it should be. It's full of sin and pain and tears and that's all because of unholiness and sin. They knew that only God can ultimately set it to rights, but they also knew that God's people—whether Israel in the Old Testament or the Church in the New—we're called to live God's law—the torah in the Old Testament and the law of the Spirit in the New—we're called to live God's law and through that to became bubbles of God's new creation, his future world set to rights, we're called to be bubbles of that here in the present. But some people out there are obstinate in their sin. Some people are really awful sinners and we can literally watch as they make a mess of the world around them. They do things that drag others into sin. For the Pharisees that was the tax collectors, who collaborated with the Romans and who stole from their own people. It was prostitutes, who not only sinned themselves, but who enticed others into sin. Pharisees could see the fallout as men destroyed their lives and families because of prostitution. These things were grievously wrong and sinful. They were choices people made and they were conscious rejections of God's covenant. They weren't just people who stumbled into sin; they were traitors to the covenant people, choosing sin and making the world worse. And so the Pharisees—and I'm sure even ordinary people in Israel—they longed for the Lord to deal with these sinners. And that's good. And I expect they prayed: Lord, bring Matthew the tax collector, bring Mary the prostitute, to repentance—or smite them. Either way, put an end to the sin. And, again, that's what God does with sinners. They were right to pray that way. But, again, something happens when we start making rules for ourselves that mark us out as especially holy. First, we forget that even if our sins aren't as heinous, none of us is ever perfect or sinless. We all contribute in some way to the mess this world is in and the pain and the tears of the people around us. But, maybe worse, we can start to resent when those really bad sinners don't get their just comeuppance. Self-righteousness creeps in and grace and mercy get pushed out even though we know better, and we start longing to see God's judgement fall on sinners and we become resentful when they do repent—like the men in another of Jesus' parables who were angry when they, who had worked through the heat of the day, received the same wage as the men who had only worked an hour. The Pharisees expected the Messiah to come in judgement on the unfaithful in Israel, to smite the tax collectors and the prostitutes and all the other sinners, but instead Jesus was eating with them. The Pharisees knew that if Jesus was the Messiah, sharing a meal with him was like a promise of the great banquet that the Lord had promised the prophets, the great banquet that would take place when Israel was restored, when the world was set to rights, and when sinners were wiped from the earth for ever. That banquet was for people like the Pharisees. The tax collectors and sinners were supposed to be outside in the dark, weeping and gnashing their teeth—suffering the Lord's wrath because they'd missed their chance for repentance. Even though they knew that being the people of God was about grace, the Pharisees had managed to become self-righteous. But there was a second thing about the Pharisees. Remember that they were all about the temple. They weren't priests. They couldn't live in and around the temple the way the priests did, so they had their way of bringing the temple to themselves by following the purity codes for the priests in their everyday lives. They wanted to see things on earth as they are in heaven. But as they followed Jesus around and watched him, one thing that we might miss, but that stood out like a sore thumb to them, was that he bypassed the temple. According to the law, for a sinner to be right again with the Lord, he had to repent of his sins, he had to make restitution for his sins, and he had to offer a sacrifice at the temple. But time after time, they watched as Jesus simply forgave sinners and sent them on their way. Repeatedly, Jesus bypassed the temple, the priests, and the sacrificial system altogether. That absolutely infuriated the Pharisees. The Messiah—so they thought—should have been reinforcing the importance of the temple, but instead Jesus was bypassing it. In fact, when he did go to the temple, he upset everything and brought the sacrifices to a halt while people ran around to collect all the animals he'd scattered. And then he was announcing that he would destroy and rebuild it in three days. This, I think more than anything else, made the Pharisees angry. In Jesus, the God of Israel was doing something new. In Jesus, the God of Israel had begun the process of uniting earth and heaven, when he took on human flesh. In Jesus, the God of Israel had begun the work of creating a new people for himself, a people who instead of having a temple, would themselves be the temple as he poured his own Spirit into them. That's why Jesus was bypassing the temple and offering people forgiveness apart from the priests and sacrificial system. This is why Jesus was announcing and acting out prophecies of the temple's destruction. But the Pharisees just couldn't let go of the temple. They couldn't accept that in Jesus, the Lord was creating a new one. If the tax collectors and sinners had first gone to the temple to offer sacrifices for their sins and then been welcomed by Jesus, the Pharisees would have rejoiced. But for Jesus to forgive them and then celebrate with them without the temple in between. Well, that was blasphemy. That's why they grumbled. And so Jesus told them the simply story of the man who lost a sheep. Some of them owned sheep. They paid shepherds to look after them, but they knew the value of a sheep. If you and I who have never shepherded sheep a day in our lives can identify with the joyful shepherd who celebrated finding his sheep, so could the Pharisees. “Which one of you wouldn't rejoice in that situation,” Jesus asks them. He knew the answer and so did they. But just to drive his point home, Jesus tells a second story in verse 8. We go from one of ninety-nine being lost to now one of ten. There's a third parable about the prodigal son. It follows, but isn't part of today's Gospel, but in that story Jesus goes from one of ten to one of two). But Jesus said to them: Or a woman having ten drachmas [those were little silver coins] loses one of them. Will she not light a lamp and sweep the house, and hunt carefully until she finds it! And when she finds it she'll call her friends and neighbours in. “Come!” she'll say. “Celebrate with me because I've found my lost coin!” I get this one. A while ago the freehub on my road bike seized up. The freehub is the thing in the back that lets the wheel spin when you're not pedalling and then engages when you do pedal. It's full of tiny ball bearings—lots of ball bearings. I took it apart to clean out all the grit that had got into it and when I went to put it back together I was missing three of those tiny ball bearings. I turned on all the lights in the garage and hunted. Eventually I swept the whole floor and then went through the dustpan with a magnet. And I found one and I rejoiced and I found a second and I rejoiced. And I really, really would have rejoiced if I'd found that third one, but I didn't. I still haven't. And I had to buy a new freehub. So I get the story. You get the story. The Pharisees would have got it too. So we've gone from a shepherd well enough off to have a hundred sheep to a woman with only ten drachmas. They were probably her bridal headdress, but that there were only ten coins says that she was poor. Headdresses with hundreds of coins were common. We can imagine this elderly widow taking out her precious bridal headdress and putting it on to remember that day so long ago. And when she goes to put it away she notices one of the ten coins is missing. She doesn't see it anywhere and panics. The sort of house a woman like that lived in was small and dark—hard to see anything small—so she sweeps the whole house. And finally she finds it and she's so excited she runs to tell her friends so that they can share her joy. And, again, there's that question. “If this happened to you, wouldn't you rejoice?” Of course they would. Two-thousand years distant we understand the stories, we sympathise with the shepherd and with the woman. I bet that everyone who reads these stories immediately thinks of some time when something like this happened to them and the Pharisees were no different. Jesus really drives the point home: If we can rejoice over a lost sheep or a lost coin that we've found, how much more ought we to rejoice over a lost sinner who repents. Jesus strikes at their self-righteousness and lack of mercy. God had once rescued them when they were lost in Egypt and slaves to Pharaoh. He'd delivered Israel and claimed them as his own. He even named Israel his son. He naturally grieves over those who reject his gracious covenant and he just as naturally rejoices when they receive his grace and return. I fully expect the Pharisees understood this was what Jesus was getting at, but just to make sure he says it out loud at the end of each story: “Let me tell you: that's how glad they will be in heaven over one sinner who repents—more than over ninety-nine righteous people who don't need repentance…[and]…that's how glad God's angels feel when a single sinner repents.” You see, their idea of “on earth as in heaven” had gradually come to mean condemning sinners and consigning them to God's judgement. But Jesus is saying, if you want to see what's going on in heaven stop looking to the temple. That worked in the past, but in me God is doing something new. Again, this is part of the reason why Jesus was forgiving sins and declaring people clean. He was acting out and showing people how he is the new temple. In him heaven and earth have come together. In Jesus we have the firstfruits and a foretaste of God's redemption and his new creation. So in these parables Jesus is telling the Pharisees, if you want to manifest on earth what is happening in heaven, look at what I am doing, not at the old temple. And in Jesus and in his banquets with tax collectors and sinners we see that God truly loves sinners and that he's sent Jesus not to condemn us in our sin, but to rescue us and to lead us back to him in repentance and faith. We're reminded here of Jesus' words in John 3:16-17: “This is how much God loved the world: enough to give his only Son, so that everyone who believes in him should not be lost, but should share in the life of God's new age. After all, God did not send the Son into the world to condemn the world, but so that the world could be saved by him.” The restoration of sinners was so important to God, that he was doing something dramatically new—and instead of rejoicing over what Jesus was doing, the Pharisees were rejecting him. The Pharisees were partly right. They were right to look forward to a day of coming judgement when God's Son would come to condemn sinners and to vindicate the righteous. What they got wrong was that it never occurred to them that God would send his Son, not just at the end of history, but would first send him into the middle of history, to call sinners to repentance and to offer himself as a sacrifice for their sins. To step into the middle of history to set a group of people to rights so that they would be his means of proclaiming his kingdom and his gracious forgiveness of sins—his gospel—to the world, so that when he does return at the end of history we won't be condemned. In this we see the love of God. He didn't cast humanity from his presence with a “Good riddance!” That's what the Pharisees would have done. Instead, when we sundered heaven and earth, God graciously set in motion a plan to bring us back together. Brothers and Sisters, Jesus has sought us out in our lostness, he's forgiven us, and now invites us to his Table. He's given himself as a sacrifice for our sins and this morning he invites us to his heavenly banquet. But how do we come? Again, this is the meal Jesus gave us to make sense of the cross. He is the Passover lamb sacrificed for our sins. By his death he frees us from our bondage to sin and death and leads us into new life and new creation. In Jesus we see grace. We don't deserve any of this. We're the rebels; we're the sinners; we're the God-haters. One day he will wipe such people from creation so that it can be finally, once and for all set to rights. We deserve nothing but death, but in his grace Jesus offers us forgiveness and restoration and life. And when we take hold of his grace in faith he tells us that the whole heavenly court rejoices. What was lost has been found. What ran away has been restored. Someone who had been an enemy of God, is now a friend—even a son or a daughter. But we're always at risk of forgetting that we come to the banquet only by grace. It's interesting that in the gnostic pseudo-gospel of Thomas, the parable was changed. In that telling of the story, the shepherd explains to the lost sheep that he sought it out because he loved it and he valued it more than the others.[1] We're prone to twisting the story the same way in our own minds—thinking that we've been invited here to the Table because we deserved to be here. But that's not the story Jesus tells. The one sheep that was lost was no more valuable than the other ninety-nine. The one coin lost was no different than all the others. In fact, in the parable of the Prodigal Son, which follows them, the son who was lost was a disgrace to his father and many people justly wonder why his father didn't simply disown him. The only difference between the one and the ninety-nine and the one and the ten is that the one was lost. Brothers and sisters, we are not here because we've earned God's love. We're here by his grace. We are here because he rejoices in redeeming sinners. We're here because it pleases him to forgive his enemies and restore them to his fellowship. In this we see his glory. Jesus upset the Pharisees because he made manifest on earth the reality of heaven that they had forgotten. He revealed that the Lord is a God who loves his enemies and desires to save them. We pray the words from Jesus' prayer: “on earth as in heaven”. But do we live out the reality of heaven in our lives by reaching out to sinners with the love and grace and joy of heaven? It's easy to fall into self-righteousness and it's easy to live with an attitude of condemnation. Brothers and Sisters, remember this morning that we come to the Lord's Table because of his love and grace. We come as sinners forgiven. When you go, don't leave all of this at the door of the church, but take it with you so that you can encounter the world with grace and with the same love that God has shown you in Jesus. Let us pray: Loving and gracious Father, help us to grasp your deep, deep love for sinners and the profound graciousness of grace. Remind us of the joy in your courts over sinners who were lost and now found. And, Father, help us to love our fellow sinners as you have loved us and show us ways in which we can make the reality of heaven known here on earth. We ask this through Jesus the Messiah our Lord. Amen. [1] Gospel of Thomas 107.
Oliver Cromwell's friend and Secretary of State John Thurloe was also one of the most effective spymasters in English history. Catching the Gerard Plot before they could assassinate the Lord Protector, and uprooting Penruddock's Uprising until it was just Penruddock left, he kept the Protectorate safe from threats. But he could not shield Cromwell from the terrible news of the Western Design. Alice Hunt, Republic, 2024. Martyn Bennet, Oliver Cromwell, 2006. Michael Braddick (ed.), The Oxford Handbook of the English Revolution, 2015. Barry Coward, The Cromwellian Protectorate, 2002. Jonathan Healey, The Blazing World, 2023. Paul Lay, Providence Lost: The Rise and Fall of the English Republic, 2020. Anna Keay, The Restless Republic, 2022. Ian Gentles, The New Model Army: Agent of Revolution, 2022. Carla Gardina Pestana, The English Conquest of Jamaica: Oliver Cromwell's Bid for Empire, 2017. Timothy Noel Peacock, 'Cromwell's “spymaster”? John Thurloe and rethinking early modern intelligence', The Seventeenth Century, 35, 1. Learn more about your ad choices. Visit megaphone.fm/adchoices
Christianity has been present in China since the 7th century—long before the arrival of Jesuit or Seventh-day Adventist missionaries. Yet for much of Chinese history, social norms meant women lived relatively private lives, interacting mostly with one another. “When I was reading Chinese Christian history,” guest Dr. Susangeline Patrick recalls, “I didn't initially see a lot of women's stories.” And yet today, women are the backbone of China's Christian movement—serving as pastors, leaders, and patrons. So what changed? In this two-part series, we explore the surprising origins and growth of Christianity the 16th and 17th century China and the role women played in it. This is Part 1 of a two-part series on Christian Women in China. Guests: Dr. Joseph Lee and Dr. Susangeline Patrick. Explore More Article | “The Remarkable Story of China's ‘Bible Women'” - Christianity Today - https://www.christianitytoday.com/2018/03/christian-china-bible-women/ Book | “A Model for All Christian Women:" Candida Xu, a Chinese Christian Woman of the Seventeenth Century' by Gail King - https://www.routledge.com/A-Model-for-All-Christian-Women-Candida-Xu-a-Chinese-Christian-Woman-of-the-Seventeenth-Century/King/p/book/9780367682927?srsltid=AfmBOopVRXHImkJNtGAWNLA2ic2VUVREW_46MbDoBkG8ZZ_djwTseZr2
In Reading, Gender and Identity in Seventeenth-Century England (University of London Press, 2025), Hannah Jeans explores the reading habits of early modern women and the ways in which their reading became a site of identity formation and promotion. Jeans studies both contemporary prescriptions around women's reading, particularly their consumption of religious and romance texts, as well the actual activity of women. Additionally, Reading, Gender and Identity covers some less-well known genres with which women engaged, such as news media and scientific texts. Drawing on a range of sources, like annotations, inscriptions, commonplace books, and self-writing, Jeans presents a fascinating account of the broad range of readings that early modern women participated in, and the multifaceted identities they crafted from these activities. It is an excellent read for anyone interested in the history of reading, print and manuscript culture, self-fashioning, or gender in early modern England. Elspeth Currie is a PhD Candidate in the Department of History at Boston College where she studies women's intellectual history in early modern Europe. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies
In Reading, Gender and Identity in Seventeenth-Century England (University of London Press, 2025), Hannah Jeans explores the reading habits of early modern women and the ways in which their reading became a site of identity formation and promotion. Jeans studies both contemporary prescriptions around women's reading, particularly their consumption of religious and romance texts, as well the actual activity of women. Additionally, Reading, Gender and Identity covers some less-well known genres with which women engaged, such as news media and scientific texts. Drawing on a range of sources, like annotations, inscriptions, commonplace books, and self-writing, Jeans presents a fascinating account of the broad range of readings that early modern women participated in, and the multifaceted identities they crafted from these activities. It is an excellent read for anyone interested in the history of reading, print and manuscript culture, self-fashioning, or gender in early modern England. Elspeth Currie is a PhD Candidate in the Department of History at Boston College where she studies women's intellectual history in early modern Europe. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies
In Reading, Gender and Identity in Seventeenth-Century England (University of London Press, 2025), Hannah Jeans explores the reading habits of early modern women and the ways in which their reading became a site of identity formation and promotion. Jeans studies both contemporary prescriptions around women's reading, particularly their consumption of religious and romance texts, as well the actual activity of women. Additionally, Reading, Gender and Identity covers some less-well known genres with which women engaged, such as news media and scientific texts. Drawing on a range of sources, like annotations, inscriptions, commonplace books, and self-writing, Jeans presents a fascinating account of the broad range of readings that early modern women participated in, and the multifaceted identities they crafted from these activities. It is an excellent read for anyone interested in the history of reading, print and manuscript culture, self-fashioning, or gender in early modern England. Elspeth Currie is a PhD Candidate in the Department of History at Boston College where she studies women's intellectual history in early modern Europe. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Early modernity has long been seen as a crucial period in the history of biblical scholarship, witnessing rapid advances in studies of Hebrew, Greek, and the ancient Jewish and Christian past. Historians have devoted much attention to how these developments were received by the academic and clerical elite, and yet there is little research on their reception beyond such exclusive circles. Some have even argued that ordinary believers had no interest in the demanding world of elite scholarship. According to current narratives, the Protestant laity were preoccupied by practical piety, scripture-reading, and devotional exercises, all of which were far removed from the dazzling polyglot erudition of the scholar. Lay Learning and the Bible in the Seventeenth-Century Atlantic World (Oxford University Press, 2024) offers an alternative account of popular religion in early modernity by reconstructing a striking and unstudied community of seventeenth-century puritan immigrants to North America. Composed of tradespeople without a university education, this community offers unparalleled evidence for lay engagement with even the most abstruse and challenging concerns of contemporaneous biblical scholarship. Drawing on whatever resources they could find, this group taught themselves the languages of biblical criticism; immersed themselves in the most specialized questions of controversial theology; and then promulgated, through their hard-earned learning, an unprecedentedly inclusive vision of education, society, and the church. By recovering their lives and interests, this book presents a new vision of lay puritanism in the Atlantic world, one marked by far greater ambition, critical thought, and intellectual boldness than ever before suspected. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Today on Jewish Studies Unscrolled, we explore Nathan Hanover's 17th-century work, The Abyss of Despair, or, in the original Hebrew, Yeven Metsulah. The text documents the Chmelnitski Revolt of 1648, a catastrophic uprising that devastated Jewish communities in Eastern Europe. We're joined by Adam Teller, historian and author of Rescue the Surviving Souls: The Jewish Refugee Crisis of the Seventeenth Century, to examine how Jews across Europe and the Middle East organized a remarkable rescue network to ransom hostages, despite the era's limited communication tools. Drawing parallels to modern events, Adam Teller sheds new light on this often-overlooked chapter of history, showing how The Abyss of Despair holds untapped insights into Jewish resilience and global solidarity.
Dr. Ben Mayes of Concordia Theological Seminary-Fort Wayne The post Seventeenth Century Lutheran Theologian Johann Gerhard on the End of the World – Dr. Ben Mayes, 12/10/24 (3452) first appeared on Issues, Etc..
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