The first book-length study of the fifteen surviving Little Gidding bible concordances, this book examines the visual culture of print in seventeenth-century England through the lens of one extraordinary family and their hand-made biblical manuscripts. The volumes were created by the women of the Ferrar-Collet family of Little Gidding, who selected works from the family's collection of Catholic religious prints, and then cut and pasted prints and print fragments, along with verses excised from the bible, and composed them in artful arrangements on the page in the manner of collage. Gaudio shows that by cutting, recombining, and pasting multi-scaled print fragments, the Ferrar-Collet family put into practice a remarkably flexible pictorial language. The Little Gidding concordances provide an occasion to explore how the manipulation of print could be a means of thinking through some of the most pressing religious and political questions of the pre-civil war period: the coherence of printed scripture, the nature of sovereignty, the relevance of the Mosaic law, and the protestant reform of images. By foregrounding the Ferrar-Collets' engagement with the print fragment, this book extends the scope of early modern print history beyond the printmaker's studio and expands our understanding of the ways an early modern Protestant community could productively engage with the religious image. Contrary to the long-held view that the English Reformation led to a decline in the importance of the religious image, this study demonstrates the ongoing vitality of religious prints in early modern England as instruments for thinking.

Experiencing God in Late Medieval and Early Modern England demonstrates that experiences of divine revelation, both biblical and contemporary, were central to late medieval and early modern English religion. The book sheds light on previously under-explored notions about divine revelation and the role these notions played in shaping large portions of English thought and belief. Bringing together a wide variety of source materials, from contemplative works and accounts of revelatory experiences to biblical commentaries, devotionals, and religious imagery, David J. Davis argues that in the period there was a collective representation of divine revelation as a source of human knowledge, which transcended other religious and intellectual divisions. Not only did most people think that divine revelation, through a ravishing encounter with God, was possible, but also divine revelation was understood to be the pinnacle of religious experience and a source of pure understanding. The book highlights a common discourse running through the sources that underpinned this collective representation of how human beings experienced the divine, and it demonstrates a continual effort across large swathes of English religion to prepare an individual's soul for an encounter with the divine, through different spiritual disciplines and devotional practices. Over a period of several centuries this discourse and the larger culture of revelation provided an essential structure and legitimacy both to contemporary claims of divine revelation and the biblical precedents that contemporary experiences were modelled after. This discourse detailed the physical, metaphysical, and epistemological features of how a human being was understood to experience divine revelation, providing a means to delimit and define what happened when an individual was rapture by God. Finally, the book situates the experience of revelation within the wider context of knowledge and identifies the ways that claims to divine revelation were legitimated as well as stigmatized based on this common understanding of the experience of rapture.

The Dark Bible explores early modern England's interactions with difficult aspects of the Bible. For the early modern reader, although the Bible was understood to be perfect, sufficient, and transcendent (indeed, the Protestant Reformation required it), it was not always experienced as such.While traditional interpretive precepts, such as the claim that all dark passages could be read in the light of clear ones, were frequently recited by early modern commentators, their actual encounters with the darkness of the Bible suggest that writers, commentators, and translators were oftendeeply uncomfortable with the disjunction between what the Bible should be, and what it actually was.The Dark Bible investigates writers' and translators' attempts to explain, accommodate, circumvent, and repair problematic texts across a range of genres and contexts. It charts early modern English use of biblical scholarship in vernacular culture and investigates how vernacular writing in variousgenres could give voice to questioning and confused biblical interactions. The Dark Bible demonstrates that early modern writers and critics engaged extensively with the Bible's difficulties, attempting to circumvent and repair problematic texts, and otherwise reconcile the darkness of the Biblewith theories of the Bible's perfection and clarity.

Early modern printmakers trained observers to scan the heavens above as well as faces in their midst. Peter Apian printed the Cosmographicus Liber (1524) to teach lay astronomers their place in the cosmos, while also printing practical manuals that translated principles of spherical astronomy into useful data for weather watchers, farmers, and astrologers. Physiognomy, a genre related to cosmography, taught observers how to scrutinize profiles in order to sum up peoples' characters. Neither Albrecht Dürer nor Leonardo escaped the tenacious grasp of such widely circulating manuals called practica. Few have heard of these genres today, but the kinship of their pictorial programs suggests that printers shaped these texts for readers who privileged knowledge retrieval. Cultivated by images to become visual learners, these readers were then taught to hone their skills as observers. This book unpacks these and other visual strategies that aimed to develop both the literate eye of the reader and the sovereignty of images in the early modern world.

During the Reformation of the sixteenth century, the role of the Bible in both Protestant and Roman Catholic branches of western Christianity was vital and complex. Drawing on new technologies such as movable type, this period saw extraordinary energy and enterprise put into the translation, interpretation, and publication of Christianity's sacred text. As a result, an increasingly broad section of the population, from scholars and clergy to laity and children, came to be involved in the reception of the Bible and its position in early modern religious expression. The Oxford Handbook of the Bible and the Reformation provides readers with a deeper understanding of the expansive history of the Bible as it was shaped, shared, and received across Christian traditions. Chapters explore the biblical canon, translation and print, the development of Reformation hermeneutics, the history of Bible commentators, and exegesis relating to key texts and theological themes of Reformation writing and discourse. Engaging the subject broadly, intricately, and robustly, the expertise of over fifty leading experts illuminates the early modern Bible's composition and position as scripture and, from the Renaissance era on, as a printed book. By including the contributions of radical reformers, Catholics, and women scholars, the Handbook presents a deep and wide-ranging account of the importance of the Bible's reach and authority among all western Christians.

The Oxford Handbook of Early Modern Women's Writing in English, 1540-1700 brings together new work by scholars across the globe, from some of the founding figures in early modern women's writing to those early in their careers and defining the field now. It investigates how and where women gained access to education, how they developed their literary voice through varied genres including poetry, drama, and letters, and how women cultivated domestic and technical forms of knowledge from recipes and needlework to medicines and secret codes. Chapters investigate the ways in which women's writing was an integral part of the intellectual culture of the period, engaging with male writers and traditions, while also revealing the ways in which women's lives and writings were often distinctly different, from women prophetesses to queens, widows, and servants. It explores the intersections of women writing in English with those writing in French, Spanish, Latin, and Greek, in Europe and in New England, and argues for an archipelagic understanding of women's writing in Scotland, Wales, Ireland, and England. Finally, it reflects on--and challenges--the methodologies which have developed in, and with, the field: book and manuscript history, editing, digital analysis, premodern critical race studies, network theory, queer theory, and feminist theory. The Oxford Handbook of Early Modern Women's Writing in English, 1540-1700 captures the most innovative work on early modern women's writing in English at present.

Customised Books in Early Modern Europe and the Americas, 1400‒1700 examines the form, function, and meaning of alterations made by users to the physical structure of their book, through insertion or interpolation, subtraction or deletion, adjustments in the ordering of folios or quires, amendments of image or text. Although our primary interest is in printed books and print series bound like books, we also consider selected manuscripts since meaningful alterations made to incunabula and early printed books often followed the patterns such changes took in late fourteenth- and fifteenth-century codices. Throughout Customised Books the emphasis falls on the hermeneutic functions of the modifications made by makers and users to their manuscripts and books. Contributors: B. Boler Hunter, T. Cummins, A. Dlabačova, K.A.E. Enenkel, C.D. Fletcher, P.F. Gehl, P. Germano Leal, J. Kiliańczyk-Zięba, J. Koguciuk, A. van Leerdam, S. Leitch, S. McKeown, W.S. Melion, K. Michael, S. Midanik, B. Purkaple, J. Rosenholtz-Witt, B.L. Rothstein, M.R. Wade, and G. Warnar.