- The Oxford Handbook of Early Modern European History, 1350–1750
- List of Figures
- List of Tables
- List of Maps
- List of Illustrations
- List of Contributors
- Introduction: ‘Early Modern’ Europe and the Idea of Early Modernity
- The Cartographic Emergence of Europe?
- Weather, Climate, and the Environment
- Disease and Medicine
- Historical Demography
- Travel and Communications
- Languages and Literacy
- Printing and Printedness
- A Revolution in Information?
- Economic and Social Trends
- The Social Order
- Households and Family Systems
- Social Roles and Individual Identities
- Consumption and Material Life
- The Agrarian West
- The Agrarian East
- Country and Town in Mediterranean Europe
- Towns and Urbanization
- The Christian Church, 1370<i>–</i>1550
- Protestantism and its Adherents
- Early Modern Catholicism
- The World of Eastern Orthodoxy
- The Transformations of Judaism
- Islam and Muslims in Europe
- Cultures of Peoples
- Belief and its Limits
- Index of Names and Places
- Index of Subjects
Abstract and Keywords
When seeking to capture how religion shapes lay people’s expectations, a focus on formal theology and on ecclesiastical structures can leave much unexplained. Three concepts animated Renaissance Catholics’ understandings of reality, God’s purposes, and their own obligations: Real Presence, Immediate Accountability, and Divine Rhythms in Time and Space. The Catholic Church developed through later centuries along the lines of three broad movements of early modernity: the evolutions from Moving to Fixed, from Local to Universal, and from Action to Intention. Catholicism remained fully a creature of its times as it adopted these new emphases, some shared by Protestants and others emerging through the processes of globalization. The changes arose from and reinforce new institutional orderings traceable through political and social institutions generally. They were less the top-down impositions of an authoritative body, than the cultural evolution of a social institution which retained considerable internal variety of thought and worship.
Nicholas Terpstra, Professor of History, University of Toronto.
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