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Both in the number and quality of his writings, William of Malmesbury (c.1090-1142) has been widely recognised as one of the foremost contributors to the pronounced historiographical turn seen throughout the Anglo-Norman realm from the first decades of the 12th century onwards.
Every mode of writing history has its attendant dangers. The problem with so much conventional political and religious history is that it is an attempt to explain what actually happened. This seems sensible enough, of course, but it inevitably privileges the ways in which the successful historical actors valued their actions, as well as almost inevitably concentrating on an elite.
Thomas Ahnert’s The Moral Culture of the Scottish Enlightenment is an unusual work. Little more than an extended essay, its brevity and lucidity belie the complexity and force of its central thesis. Whilst there is no doubt that the book represents an important historiographical intervention, it is rather harder to explain why or where it does so.
As this book begins (p. 1), the author marvels how the art of the Wycliffite Bible, one of the most popular books in late medieval England, has not been studied systematically. The answer lies in the historiography of the Wycliffite Bible. Kennedy suggests that the ‘Shadow of the Reformation’ has created a binary view of Wycliffite Bibles, linking them to heresy and illegality.
Have pity upon poor Andrew Melville. Once he was a towering figure in Presbyterian Scotland, John Knox’s successor as a leader of men, chastiser of proud monarchy and preacher of the truth. A student at St Andrews at the time of the Scottish Reformation, Melville spent a decade studying and teaching in France and Geneva.
Whilst first and foremost a literary scholar who focuses on the work of John Milton (1608–74), David Loewenstein has, in recent years, done much to undertake and encourage interdisciplinary research into the religio-political culture of early modern England.
Post-reformation English Catholicism continues to be a flourishing and popular field of enquiry. In recent years this upsurge of interest has been paralleled by an increasing body of work on early modern ‘superstition’ and popular religion.
The three editors are all senior lecturers at the University of Birmingham in the department of English Literature and the volume is the result of a one day colloquium that was held at Stratford by the department in June 2010 under the auspices of the Centre for Reformation and Early Modern Studies at Birmingham. The intention of the interdisciplinary day was to study the cultural significance
This important work provides the first informed, well-researched and highly nuanced account of the fortunes of ‘occult’ thought and practice in England from the middle decades of the 17th century to its demise at the end of the 18th century.
‘This book presents an itinerary of English Catholicism in the early modern period’ (p. 3) claims the editor in the opening sentence of this volume, which originates in a symposium convened by Lowell Gallagher at UCLA in 2007, since when the field has flourished.