The Journal of Early Modern Studies is an interdisciplinary, peer-reviewed journal of intellectual history, dedicated to the exploration of the interactions between philosophy, science and religion in Early Modern Europe.

This collection of articles analyses the interests and experiences in the Levant of a number of leading western scholars of the seventeenth and eighteenth centuries, with an emphasis on the networks of learned friends throughout Europe with whom they corresponded.

Windows into Men’s Souls uses the works of John Robinson, Thomas Helwys, and John Smyth to examine the concept of religious nonconformity that was inherent in the English Reformation. Kenneth Campbell frames the primary works and historical development of various groups and individuals as examples of a general impulse toward religious nonconformity during the sixteenth and early seventeenth centuries. During this time, religious nonconformity became an integral part of English culture and society, shaped by a historical experience that led to rebellion and civil war. The issues that English thinkers wrestled with during this period led to profound insights on both Christianity and on religious toleration that continue to shape Anglo-American and Western religious culture to the present day. This is the story of courageous people—Catholics and Protestants, Separatists and non-Separatists—who ignored, defied, or challenged their government to pursue their own version of religious truth in an age of religious intolerance that valued conformity at all costs.

This is a thorough sourcebook covering the interplay between religion, politics, society and popular culture in the Tudor and Stuart periods. It covers the crucial topics of the Reformation through narratives, reports, and parliamentary proceedings.

This book explores the secrets of the extraordinary editorial success of Jacobus Acontius' Satan's Stratagems, an important book that intrigued readers and outraged religious authorities across Europe. Despite condemnation by the Catholic Church, the work, first published in Basel in 1565, was a resounding success. For the next century it was republished dozens of times in different historical context, from France to Holland to England. The work sowed the idea that religious persecution and coercion are stratagems made up by the devil to destroy the kingdom of God. Acontius' work prepared the ground for religious toleration amid seemingly unending religious conflicts. In Revolutionary England it was propagated by latitudinarians and independents, but also harshly censored by Presbyterians as a dangerous Socinian book. Giorgio Caravale casts new light on the reasons why both Catholics and Protestants welcomed this work as one of the most threatening attacks to their religious power. This book is an invaluable resource for anyone interested in the history of toleration, in the Reformation and Counter-Reformation across Europe.

"And no marvel; for Satan himself is transformed into an angel of light." (2 Corinthians 11:14) Paul's warning of false apostles and false righteousness struck a special chord in the period of the European Reformations. At no other time was the need for the discernment of spirits felt as strongly as in this newly confessional age. More than ever, the ability to discern was a mark of holiness and failure the product of demonic temptation. The contributions to this volume chart individual responses to a problem at the heart of religious identity. They show that the problem of discernment was not solely a Catholic concern and was an issue for authors and artists as much as for prophets and visionaries.

This book examines how Ottomans were mapped in the narrative and visual imagination of early modern Europe's Christian kingdoms.

In The Baptism of Early Virginia, Rebecca Anne Goetz examines the construction of race through the religious beliefs and practices of English Virginians. She finds the seventeenth century a critical time in the development and articulation of racial ideologies—ultimately in the idea of "hereditary heathenism," the notion that Africans and Indians were incapable of genuine Christian conversion. In Virginia in particular, English settlers initially believed that native people would quickly become Christian and would form a vibrant partnership with English people. After vicious Anglo-Indian violence dashed those hopes, English Virginians used Christian rituals like marriage and baptism to exclude first Indians and then Africans from the privileges enjoyed by English Christians—including freedom. Resistance to hereditary heathenism was not uncommon, however. Enslaved people and many Anglican ministers fought against planters’ racial ideologies, setting the stage for Christian abolitionism in the late eighteenth and early nineteenth centuries. Using court records, letters, and pamphlets, Goetz suggests new ways of approaching and understanding the deeply entwined relationship between Christianity and race in early America. -- James Sidbury, Rice University

Thomas Middleton (1580-1627) - 'our other Shakespeare' - is the only other Renaissance playwright who created lasting masterpieces of both comedy and tragedy; he also wrote the greatest box-office hit of early modern London (the unique history play A Game at Chess). His range extends beyond these traditional genres to tragicomedies, masques, pageants, pamphlets, epigrams, and Biblical and political commentaries, written alone or in collaboration with Shakespeare, Webster, Dekker, Ford, Heywood, Rowley, and others. Compared by critics to Aristophanes and Ibsen, Racine and Joe Orton, he has influenced writers as diverse as Aphra Behn and T. S. Eliot. Though repeatedly censored in his own time, he has since come to be particularly admired for his representations of the intertwined pursuits of sex, money, power, and God. The Oxford Middleton, prepared by more than sixty scholars from a dozen countries, follows the precedent of The Oxford Shakespeare in being published in two volumes, an innovative but accessible Collected Works and a comprehensive scholarly Companion. Though closely connected, each volume can be used independently of the other. The Collected Works brings together for the first time in a single volume all the works currently attributed to Middleton. It is the first edition of Middleton's works since 1886. The texts are printed in modern spelling and punctuation, with critical introductions and foot-of-the-page commentaries; they are arranged in chronological order, with a special section of Juvenilia. The volume is introduced by essays on Middleton's life and reputation, on early modern London, and on the varied theatres of the English Renaissance. Extensively illustrated, it incorporates much new information on Middleton's life, canon, texts, and contexts. A self-consciously 'federal edition', The Collected Works applies contemporary theories about the nature of literature and the history of the book to editorial practice.