Journal articles on the topic 'Lutheran American Church in Berlin'

AbstractThis article examines the historical and theological foundations of Lutheran doctrines of the ministry of word and sacrament in the Reformation and the Confessional documents and how this inheritance was transposed to the American context. Against this background, it considers the debates on ministerial issues that surrounded the founding of the Evangelical Lutheran Church in America and the challenges with regard to ministry and mission that face Lutherans in America today as a result of fresh immigration and tensions between the local and the wider church.

AbstractThis essay focuses on the evangelism of charismatic American Lutheran churches in Minneapolis/St. Paul by Merina Malagasy Lutheran pastors affiliated with the Fifohazana movement of Madagascar. By analyzing healing services led by one Malagasy revivalist, I argue that we may better understand how American Lutherans and Malagasy Lutherans are renegotiating the meaning of global Lutheranism while ‘reenchanting’ the body as a central interface of religious engagement. My main concern is to investigate how parallel framings of the healing services constitute a subtle traffic in representational forms that rework images of the global church.

AbstractHistorians like Oscar Handlin and Timothy L. Smith asserted that international migration, especially that of Europeans to North America, was a process which reinforced traditional religious loyalties. In harmony with this supposed verity, a venerable postulate in the tradition of Scandinavian-American scholarship was that most Norwegian immigrants in the New World (the overwhelming majority of whom had been at least nominal members of the Evangelical Lutheran Church of Norway) clung to their birthright religious legacy and affiliated with Lutheran churches after crossing the Atlantic (although for many decades it has been acknowledged that by contrast, vast numbers of their Swedish-American and Danish-American counterparts did not join analogous ethnic Lutheran churches). In the present article, however, it is demonstrated that anticlericalism and alienation from organised religious life were widespread in nineteenth-century Norway, where nonconformist Christian denominations were also proliferating. Furthermore, in accordance with these historical trends, the majority of Norwegian immigrants in the United States of America and Southern Africa did not affiliate with Lutheran churches. Significant minorities joined Baptist, Methodist, and other non-Lutheran religious fellowships, but the majority did not become formally affiliated with either Norwegian or pan-Scandinavian churches.

This article investigates the history of the farm Bethany in the Free State (a province of South Africa), which was the first mission station of the Berlin Mission Society. It traces its history from the time when Adam Kok II allocated the farm to the Mission Society for the purpose of spreading the gospel to the indigenous people, and to its dispossession through the forced removals of 1939 and later in the 1960s. It argues that the history of the community is a journey from a community that was economically sustainable before the forced removal, to a journey of impoverishment caused by dispossession. After successful restitution of the farm in 1998, the community continues to be impoverished. The article argues for a restitution process that reduces and eliminates poverty and it challenges the Department of Land Affairs to partner with communities that have returned to their ancestral lands. In this partnership the weak and inadequate post-settlement support must be reviewed and improved in view of ensuring that livelihoods are enhanced and poverty reduced, if not eliminated. The article also challenges the Evangelical Lutheran Church, which still owns part of the farm through its Property Management Committee, to equally partner with the community members of whom the majority are members of the Lutheran Church.

The article addresses the theme of accommodating an imported model of international religious practice into a national context. The case in question involves an intentional ’translation’ of an American Pentecostal concept of a lay-based prayer service into a Nordic, rather secularised Lutheran context. This recent newcomer into the Finnish religious field is the Healing Rooms network which is a predominantly charismatic Christian, globally expanded, interdenominational intercessory prayer service. This study of Healing Rooms is based on material compiled by means of ethnographic methods. According to the interviewees, the idea of a prayer clinic must be adjusted culturally and nationally, even though the basic function of the practice is the same everywhere. In Finland this means adjusting the service to fit a culture and society in which the mainline Lutheran Church has traditionally had simultaneously a distant and dominating role on the religious scene.

Among nineteenth-century North American Lutherans the only corporate body to take an early, serious, and vigorous stand on behalf of the abolition of human slavery was a small group in upper New York State called the Franckean Evangelic Synod.1 On 25 May 1837, at a meeting held in a small country chapel in Minden township, Montgomery County, four Lutheran clergymen and twenty-seven lay delegates broke with the Hartwick Synod and formed the new association. It was named after the German Lutheran Pietist cleric and humanitarian August Hermann Francke (1663–1727). The abolitionist convictions of the Franckean Synod were embedded in the main body of its constitution. No minister who was a slaveholder or engaged in the traffic of human beings or advocated the system of slavery then existing in the United States could be accepted into the synod nor could a layperson practicing any of the above serve as a delegate to synodical meetings.2 By 1848 these restrictions were increased to include laity who “justified the sin of slavery” and clergy “who did not oppose” it.3 Such precise constitutional requirements in opposition to human slavery remain without precedent in the history of the Lutheran church.

There is much going on in the modern religious scene, particularly in America under the name of ‘Evangelical Christianity’, that seems strange to those of us whose Church experience is shaped more emphatically by an Old-World Presbyterian, Anglican or Lutheran theological orientation. The emphasis upon the individual and the individual's personal ‘saving’ experience sounds strange to ears more attuned to social responsibility and the development of the Christian character in the nurture of the Church community. Where does this emphasis on the individual and his or her personal experience come from? And how did it come to be so much a part of American Church life? Both of these questions could introduce ponderous volumes of social, historical and theological research. But, generally speaking, this tendency to reduce the religious life to an experience of salvation can be traced to the era in the history of dogma which gave rise to Reformed Scholasticism. On the American continent, this approach to Christian faith was promoted by the early Puritan settlers in the context of their own theological concern to maintain a particular manifestation of the nature-grace dichotomy which stressed the legal duly of the individual Christian, and to gain a sense of assurance of election, however elusive that sense might be. While it is well beyond the limitations of this brief essay to trace the development of the Puritan theological orientation, this study will examine one incident in the life of the Massachusetts Bay Colony to profile the development of this Puritan inclination toward experiential individualism which, in various forms, still endures.

This article studies the Lithuanian treatise „Stebuklingo Meile warginga Griekininko=Szirdis priesz Jezaus kruwinos Ronus“, published in 1752 and currently stored in Berlin, in the Secret Archive of Prussian Cultural Heritage. Questions are raised regarding the attribution of the original version as well as the translation of the treatise, its composition and contents are discussed. The article provides the historical context of the 18th c. as well as the penetration of the Moravian movement and its attempts to consolidate within Prussian Lithuania. It was determined that the treatise is a Lithuanian translation of a theological treatise written by Count Nikolaus Ludwig von Zinzendorf (1700–1760), leader of the Moravian movement, and titled „Die erstaunliche Verliebtheit eines armen Sünder-Herzens gegen die blutigen Wunden Jesu“. This publication is unknown to book historians and is not registered in Lithuanian bibliographical issues. The translation was most probably done by Adam Friedrich Schimmelpfennig the Younger (1699–1763), Priest of Papelkiai, a well-known author of Prussian Lithuania, editor of the Lithuanian Bible (1755), translator of religious hymns and compiler of the official Evangelical Lutheran Church hymnal (1750).

ABSTRACTThe “Luther film” is still a little-examined source for the Protestant self-image, despite the fact that the medium was employed since 1911 to portray the history of the Reformation. Of the four known silent films on the subject, two are preserved only as copies of a late censored version. There is a clearly recognizable paradigm shift in the portrayal of the reformer over the twenty-year span of these Luther films. Luther is transformed from the romantic aesthete of the “Wittenberger Nachtigall” in 1913 to the hero of the “deutschen Reformation” in 1927. Concerning the earliest films, made in 1911 (“Doktor Martin Luther”) and 1913 (“Wittenberger Nachtigall” renamed “Der Weg zur Sonne” in 1921), the circumstances of and grounds for production are no longer entirely clear. Most likely they were primarily concerned with commercial enterprise, but at the same time they reflected the spirit of the Luther-Renaissance in a popular way. Nevertheless the importance of the silent movie for the transfer of the patterns and images of Lutheran iconography into film cannot be underestimated. A fundamental difference from the later films is the focus of the earlier films’ biographical narrative upon Luther’s wedding. This approach would not be used again until after World War II. The influence of the church can first be demonstrated in the Luther film of 1923. The initiative for the film - in light of the meeting of the Lutheran World Assembly in Eisenach on August 21, 1923 - probably came from the Baron von den Heyden- Rynsch, who was at that time head of the Eisenach city Bureau for Art, Sport and Tourism. The highest church authorities supported the production in two ways: they offered scriptwriting advice and also eventually allowed the film to be distributed through the Evangelical Picture Association (Evangelische Bilderkammer|). However, the resulting film received mixed reviews. This was due not only to deficiencies in the acting, but also to the tentative portrayal of the film’s religious subject matter. “Luther. Ein Film der deutschen Reformation” (1926-1927) was much more professionally and lavishly produced. It completely served the national Protestant propaganda of the Evangelical League (Evangelischer Bund|), which founded the production company. The chairman of the League, the Berlin cathedral pastor and university professor Bruno Döhring, had a decisive influence on the script. The film, which would be in wide release until 1939, effectively extended the cultural conflict between the two leading churches, Catholic and Lutheran. It would finally lead to the sort of denominational conflicts that halted the tradition of Luther films in Germany. (Translation by Heather McCune Bruhn, Pennstate College)

In May of 1948 a letter from Major J. C. Thompson, chief of the Religious Affairs Section of the American Military Government in Berlin, arrived at the General Conference of Seventh-Day Adventists in Washington, D.C. Major Thompson's office was responsible for seeing that all Nazis were removed from leadership positions, and his letter was part of an ongoing correspondence about the denomination's need to come to terms with its Nazi past. The Adventist denomination, he complained, was “one of the very few in Berlin which have not cleaned house politically to date. Most of the denominations finished this task long enough ago to have forgotten about it.” The letter must have been particularly embarrassing to Adventist leaders as it went on to compare Adventists to Catholics, who “actually had little housecleaning to do because of their strong opposition during the reign of Hitler to the entire Nazi regime.”

The Malagasy proverb “You can't catch a locust if your armpit is not close to the ground” (Ny valala tsy azo raha tsy andrian'elika) perhaps characterizes archival research in Antananarivo, the capital of Madagascar. There are at least eight research facilities with archival materials in town: the National Archives (Foiben'ny Arisivam-Pirenena Malagasy); the Academie Malgache; CIDST (Centre d'Information et de Documentation Scientifique et Technique); the National Library (Tranomboky-Pirenena); the University Library; and three church archives (American Lutheran, Norwegian Lutheran, and Catholic). In this paper I give some background information on the collections in the National Archives, outline how to use the facilities, provide an annotated bibliography of the finding aids there, and give some tips for one's stay in Antananarivo.Madagascar's National Archives inherited many documents from the monarchical period. At the beginning of the colonial administration, the French deposited royal documents at the Queen's Palace (Rova) in Antananarivo. During their occupation they added documents from the territorial and central administrations. The whole collection was transferred to French headquarters before the Malagasy direction of Civil Affairs was created. On 1 March 1958 the Service des Archives de Madagascar was instituted. From then on, the archives have been under the jurisdiction of the head of government.The National Archives are remarkable for their materials on the following topics: the history of the Malagasy people; their customs and practices; and their way of thinking that distinguishes them from the majority of other people. Moreover, the National Archives have collections that do not exist in other libraries, such as the Academie Malagasy and CIDST.

<p>The Norwegian Evangelical-Lutheran Church in America decided in 1861 to build their first college close to the western frontier of The Upper Midwest. The site chosen was a bluff above Upper Iowa River, highly visible from Decorah, a small town founded only 12 years earlier, few years after the first settlers arrived. The college building became a relatively vast structure erected between 1862 and 1865, completed to its originally planned symmetrical composition in 1874. The building style and its composition were common among American colleges and universities further east in the US. It is also demonstrated how the Luther College building façade in composition and detailing shows clear influences from a specific German building. This particular building has been designated as especially typical of the German <em>Rundbogenstil</em> (<em>S</em>tyle of the Rounded Arch) with its great mix of various stylistic elements.</p><p>The architect was known as C. H. Griese from Cleveland, Ohio. He is identified as Charles Henry Griese (1821–1909), who immigrated from Germany about 1850 and was known as a mason and contractor, from now on also as an architect. In 1869, Griese also designed the three Norwegian Lutheran churches of Washington Prairie, Stavanger and Glenwood in rural Decorah. They represented a Neo Gothic style which was new to the area, and had an evident architectural character contrasting the more ordinary vernacular churches in the area. They signify a change of style and, like the college building, they demonstrate architectural ambitions new to these Norwegians, giving insight also into the general architectural and vernacular development in the area.</p>

AbstractThe globally mushrooming Pentecostal-charismatic movement is a challenge, not only for the so-called mainline or historic churches, but also for the older traditional Pentecostal churches and also for the Mission Churches in the southern hemisphere who originate in the two former mentioned contributions in mission. Mostly these southern churches are independent in the meanwhile, but struggling for an authentic theological identity which is based in the scripture but is also able to respond to the questions of cultural and post-modern identity in the era of globalization. Focusing these developments in the multi-denominational and culturally diverse country of Tanzania might methodologically be a help as an example in a more and more complex world to avoid simplifying answers. My ecumenical concern is rooted in the insight that open culturally and socially diverse Christians all over the world are challenged to learn from each other in mutuality. What can I as a western German Lutheran learn from North American Pentecostals or from Tanzanian Christian believers? What could be my contribution to both of them especially concerning the question for a worldwide appropriate pneumatology?

In October 1865, Jacob Schirmer returned to Charleston, South Carolina, after more than three years refuge from the Civil War in the village of Edge-field, South Carolina. Schirmer had brought his slaves with him to Edgefield, but they did not return to Charleston with him, choosing instead to “realize their Freedom” (diary entry for October 28, 1865). Schirmer, a German American, kept a regular diary from 1826 until his death in 1880. Following the Civil War, though, he also commenced a separate journal — “Our Domestic Trials with Freedmen and Others” — in which he recorded his dealings with domestic workers in the free labor system. He hired three domestic servants: a female cook and washer, a male butler, and a male gardener. For the next twenty-five years, Schirmer struggled with the transition from slavery to freedom. “Our Domestic Trials” documents not only Schirmer's reaction to the revolutionary social changes of the era but also offers a telling picture of the ways in which African Americans responded to their newfound freedom and their determination to maintain that freedom.Jacob Schirmer was born in 1803 into a well-known German-American family in Charleston. Schirmer's grandfather was Jacob Sass, a reputable Charleston cabinetmaker. Schirmer operated a successful coopering (barrel making) business, and he owned eight buildings in Charleston. He served as president of the Corporation of St. John's Lutheran Church and as treasurer of the German Friendly Society. It does not appear that Schirmer was active in politics, nor was he a member of the German rifle clubs in Charleston (probably because they were formed by German immigrants in the 1850s).

Following independence, Americans’ sense of the special status of their new nation drew succour not merely from their republican experiment but from the unique character of the nation’s religious life. Even before the Revolution Americans had witnessed an extraordinary proliferation of sects and churches, to a degree unparalleled in any single European state, as ethnic diversity increased and the mid-eighteenth-century revivals split churches and multiplied congregations. The Congregationalist establishment in New England and Anglican power in the middle and southern colonies uneasily confronted energetic dissenting minorities, including Scotch-Irish Presbyterians, English Baptists, and German Lutheran and Reformed groups. After 1776 it took some time to define a new relationship between church and state. Colonial habits of thought persisted and prompted schemes of multiple establishment or government support for religion in general. The Virginia Act for Establishing Religious Freedom in 1786 and, five years later, the First Amendment to the Federal Constitution did not succeed wholly in eliminating state authority from the sphere of religion; indeed, residual establishments persisted in Connecticut until 1818 and in Massachusetts until 1833. Yet an important shift was under way towards a ‘voluntary’ system of religious support, in which governmental authority in religion was replaced by increased authority for self-sustaining denominational bodies. After 1790 ecclesiastical institutions grew at an extraordinary pace, shaping the era labelled by historians the ‘Second Great Awakening’. As Jon Butler has reminded us, some 50,000 new churches were built in America between 1780 and 1860, sacralizing the landscape with steeples and graveyards and creating a heterogeneous presence that drew streams of European visitors curious to evaluate the effects of America’s unique experiment in ‘voluntarism’. By 1855 over four million of the country’s twenty-seven million people were members of one of over forty Protestant denominations, most of them recognizable by name as churches with an Old World ancestry but with features which made them distinctively American. Additionally, there were over one million Catholics.

Síntese: O Autor é leitor interessado na teologia de Lutero, não um especialista. Aborda no presente texto um tema que o acompanha desde muito e a partir de sua inserção na vida da igreja cristã e no contexto da América Latina, considerando suas alegrias e tristezas, a opressão dos povos e o menosprezo pela vida das pessoas mais débeis e vulneráveis, além do uso irresponsável do meio ambiente por parte de nossas sociedades. Vivemos tempos cruéis, nos quais o sistema mundial se torna cada vez mais violento, especialmente contra povos indígenas, quilombolas, pobres da cidade e do campo, mulheres, crianças, pessoas com deficiência e idosas, além daquelas que vivem fora dos padrões impostos pelas maiorias. Que teologia ou mensagem pode colaborar para o renascimento da esperança entre nós? Haverá na teologia da Reforma Protestante do século 16 e, particularmente, na teologia de Lutero algo que nos sirva de inspiração para nossa caminhada atual? Que contribuição nossas igrejas podem oferecer neste momento histórico? O texto intenta resgatar, a partir de uma perspectiva protestante crítica, algo da radicalidade daquele movimento que celebra 500 anos em 2017. O olhar aqui proposto se coloca a partir da periferia do sistema dominante, a partir da gente invisível que, paradoxalmente, guarda em sua vida de lutas e sonhos algo da chama da fé por debaixo das cinzas do tempo.Palavras-chave: Teologia de Lutero. Teologia latino-americana. América Latina. Realidade eclesial e social. Desafios.Abstract: The author is a reader interested in the Theology of Luther, not an expert on the subject. In the present article, he deals with a theme that has been accompanying him for a long time, in fact since his insertion in the life of the Christian Church and in the Latin American context. He has considered its moments of joy and of sadness, the oppression of its peoples and the contempt for the life of the most fragile and vulnerable besides the irresponsible use of the environment by our societies. We are going through cruel times, in which the world system gets increasingly violent, especially against indigenous peoples, quilombos, the urban and rural poor, women, children, the old and the disabled, besides those who live outside the standards imposed by the majorities. Which theology or message can help towards the rebirth of hope among us? Will there be in the theology of the Protestant Reform of the 16th century and, particularly in the Lutheran theology, something that may serve as inspiration for our present journey? Which contributions can our churches offer in this historical moment? The article intends to rescue, from a critical Protestant perspective, something of the radicalism of that movement that celebrates its 500th anniversary in 2017. The view we propose here is that of the periphery of the ruling system, of those invisible people who, paradoxically, maintain in their lives of struggles and dreams a bit of that flame of faith under the ashes of time.Keywords: Lutheran theology. Latin-American theology. Latin America. Ecclesial and social reality. Challenges.

The article shows the procedure for reconstructing biography of a foreign specialist who worked in the Russian Empire in the first quarter of the 19th century. The author analyzes materials in ‘Mesyatseslov with a list of functionaries or the General staff of the Russian Empire ...’ for 1813—1825. It allows to follow the foreigner’s gradual movement up the career ladder, accompanied by reception of class ranks. Records of service (formularnye listy) within the studied time framework contain further biographical details. These important documents on the service of the provincial official are preserved in the fond of the gubernia board in a regional archive (in this case, the State Archives of the Smolensk Region). Since records of service mention that the foreigner was of Lutheran confession, the parish registers of the corresponding church have been studied. The discovery of the record of death of the subject allows to date his life. Thus, the career of a Berlin native V. F. Blankengorn, who served as uezd and later gubernia land surveyor in the Smolensk gubernia, has been reconstructed. In 1812 Blankengorn was made to stay in occupied Smolensk; later, when the city was liberated, he was acquitted, as he did not render assistance to the enemy army. In 1823-1831 the Smolensk gubernia formed a part of the General-governorship (with center in Vitebsk) alongside with the Vitebsk, Mogilev, and Kaluga gubernias. Thus, documents retated to Blankengorn’s being awarded his first Russian order in 1824 proceeded from the Chancellery of the Governor-General. In the studied period being awarded any order of the Russian Empire (regardless of its degree) opened a prospect of obtaining noble dignity. The article based on the study of the biography of V. F. Blankengorn, adjusts the dating of the ‘Atlas of the Smolensk Province.’ This 25-sheet manuscript executed by Blankengorn is now stored in the department of cartographic publications of the Russian State Library. In its digitized form, the Atlas is available on the official website of the Library. It includes the maps of all cities and uezds of the Smolensk gubernia and its general map. Precision and artistry of the manuscript suggest that it was created for Emperor Alexander I’s tour of the Smolensk gubernia in 1824.

Climate change induced sea-level rise (SLR) is on its increase globally. Regionally the lowlands of China, Vietnam, Bangladesh, and islands of the Malaysian, Indonesian and Philippine archipelagos are among the world’s most threatened regions. Sea-level rise has major impacts on the ecosystems and society. It threatens coastal populations, economic activities, and fragile ecosystems as mangroves, coastal salt-marches and wetlands. This paper provides a summary of the current state of knowledge of sea level-rise and its effects on both human and natural ecosystems. The focus is on coastal urban areas and low lying deltas in South-East Asia and Vietnam, as one of the most threatened areas in the world. About 3 mm per year reflects the growing consensus on the average SLR worldwide. The trend speeds up during recent decades. The figures are subject to local, temporal and methodological variation. In Vietnam the average values of 3.3 mm per year during the 1993-2014 period are above the worldwide average. Although a basic conceptual understanding exists that the increasing global frequency of the strongest tropical cyclones is related with the increasing temperature and SLR, this relationship is insufficiently understood. Moreover the precise, complex environmental, economic, social, and health impacts are currently unclear. SLR, storms and changing precipitation patterns increase flood risks, in particular in urban areas. Part of the current scientific debate is on how urban agglomeration can be made more resilient to flood risks. Where originally mainly technical interventions dominated this discussion, it becomes increasingly clear that proactive special planning, flood defense, flood risk mitigation, flood preparation, and flood recovery are important, but costly instruments. Next to the main focus on SLR and its effects on resilience, the paper reviews main SLR associated impacts: Floods and inundation, salinization, shoreline change, and effects on mangroves and wetlands. The hazards of SLR related floods increase fastest in urban areas. This is related with both the increasing surface major cities are expected to occupy during the decades to come and the increasing coastal population. In particular Asia and its megacities in the southern part of the continent are increasingly at risk. The discussion points to complexity, inter-disciplinarity, and the related uncertainty, as core characteristics. An integrated combination of mitigation, adaptation and resilience measures is currently considered as the most indicated way to resist SLR today and in the near future.References Aerts J.C.J.H., Hassan A., Savenije H.H.G., Khan M.F., 2000. Using GIS tools and rapid assessment techniques for determining salt intrusion: Stream a river basin management instrument. 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Bangwadi ba Bathobaso ba difela t�a kereke ba huedit�we ke bangwadi ba baruti (ba Matoit�hi ba Kereke ya Lutere ya Berlin) ge ba tlo ngwala difela. Ka go realo ke ba mathomo ba go ngwala poleloopelwa ya Sepedi. Ka lebaka la gore baruti ba Matoit�hi ba be ba sa tsebe melao ya go laola metara wa Sepedi, ba thomile go hlama difela t�a bona ka mokgwa wo difela t�a Setoit�hi di hlamilwego ka wona. Bangwadi ba difela ba Bapedi le bona ba ba �ala morago bjalo. Ka go realo go ka thwe mothopomogolo wa khuet�o ya sebjalebjale dingwalong t�a Sepedi ke mediro ya kereke ya mathomothomo. Le ge go le bjalo bohlokwa bjo bja kgolo ya theto ka tsela ya difela dingwalong t�a Sepedi ga se bja �alwa morago le go gatelelwa ke basekaseki. Maikemi�et�o a taodi�wana ye ke go lekola, ka botlalo, mongwalelo wa difela ka go nepi�a sefela sa Serote sa 147 sa go bit�wa �A re thabeng re rete� (Difela t�a kereke 2010:130). Go yo tsitsinkela ka fao mongwalelo o t�wet�ago pele kgegeo. Ka mant�u a mangwe, go yo sekasekwa dipharologant�ho t�a mongwalelo t�e di t�wet�ago pele kgegeo. Go tlo lemogwa gore kgegeo yeo e bonagat�wa ka modiro wa Selalelo se Sekgethwa sa Morena seo se hlalo�wago ka tsela ya khuduego/maikutlo go t�wet�a pele morero wa mongwadi/moopedi wa sefela se ka ge bjale Selalelo e le selo seo Bakriste ba se hlomphago (se lebane le tshwarelo ya dibe t�a bona), go ya ka fao se hlalo�wago ka gona ka tsela yeo ya kgegeo.�AbstractBlack composers of church hymns were influenced by German pastors of the Berlin Lutheran Church to do so. In other words, these pastors were the first composers to write the Sepedi language in the form of music; because they did not know the rules that control the Sepedi meter, the writers started to compose their hymns in the way that the German hymns were patterned. Therefore, one might argue that the main source of modern influence in Sepedi literature lies in the workings of the very first hymns of the said church. Nevertheless, the importance of the development of poetry in the form of hymns in the Sepedi literature has not been followed up and emphasised by reviewers.The aim of this article is to survey thoroughly the style of writing hymns, by discussing Rev Serote�s hymn number 147, entitled �A re thabeng re rete� (Difela t�a kereke 2010:130).The scrutiny will examine the way in which style depicts irony in the very hymn. In other words, the investigation considers especially the characteristics of style that indicate and develop irony in the work. It will be shown that the irony becomes clear during the service of Baptism which is expressed by way of emotions to develop the author�s aim, as this sacrament is something that Christians respect (it goes hand in hand with the forgiveness of their sins).

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(Sundar Henny, Bern) Behringer, Wolfgang / Eric-Oliver Mader / Justus Nipperdey (Hrsg.), Konversionen zum Katholizismus in der Frühen Neuzeit. Europäische und globale Perspektiven (Kulturelle Grundlagen Europas, 5), Berlin 2019, Lit, 333 S. / Abb., € 39,90. (Christian Mühling, Würzburg) Cañizares-Esguerra, Jorge / Robert A. Maryks / Ronnie Po-chia Hsia (Hrsg.), Encounters between Jesuits and Protestants in Asia and the Americas (Jesuit Studies, 14; The Boston College International Symposia on Jesuit Studies, 3), Leiden / Boston 2018, Brill, IX u. 365 S. / Abb., € 135,00. (Fabian Fechner, Hagen) Flüchter, Antje / Rouven Wirbser (Hrsg.), Translating Catechisms, Translating Cultures. The Expansion of Catholicism in the Early Modern World (Studies in Christian Mission, 52), Leiden / Boston 2017, Brill, VI u. 372 S., € 132,00. (Markus Friedrich, Hamburg) Županov, Ines G. / Pierre A. Fabre (Hrsg.), The Rites Controversies in the Early Modern World (Studies in Christian Missions, 53), Leiden / Boston 2018, Brill, XXIV u. 403 S. / Abb., € 143,00. (Nadine Amsler, Bern) Aron-Beller, Katherine / Christopher F. Black (Hrsg.), The Roman Inquisition. Centre versus Peripheries (Catholic Christendom, 1300 – 1700), Leiden / Boston 2018, Brill, XIII u. 411 S., € 139,00. (Kim Siebenhüner, Jena) Montesano, Marina, Classical Culture and Witchcraft in Medieval and Renaissance Italy (Palgrave Historical Studies in Witchcraft and Magic), Cham 2018, Palgrave Macmillan, IX u. 278 S. / Abb., € 74,89. (Tobias Daniels, München) Kounine, Laura, Imagining the Witch. Emotions, Gender, and Selfhood in Early Modern Germany (Emotions in History), Oxford / New York 2018, Oxford University Press, VII u. 279 S. / Abb., £ 60,00. (Sarah Masiak, Paderborn) Münster-Schröer, Erika, Hexenverfolgung und Kriminalität. Jülich-Kleve-Berg in der Frühen Neuzeit, Essen 2017, Klartext, 450 S., € 29,95. (Michael Ströhmer, Paderborn) Harst, Joachim / Christian Meierhofer (Hrsg.), Ehestand und Ehesachen. Literarische Aneignungen einer frühneuzeitlichen Institution (Zeitsprünge, 22, H. 1/2), Frankfurt a. M. 2018, Klostermann, 211 S., € 54,00. (Pia Claudia Doering, Münster) Peck, Linda L., Women of Fortune. Money, Marriage, and Murder in Early Modern England, Cambridge [u. a.] 2018, Cambridge University Press, XIV u. 335 S. / Abb., £ 26,99. (Katrin Keller, Wien) Amussen, Susan D. / David E. Underdown, Gender, Culture and Politics in England, 1560 – 1640. Turning the World Upside Down (Cultures of Early Modern Europe), London [u. a.] 2017, Bloomsbury Academic, XV u. 226 S., £ 95,00. (Daniela Hacke, Berlin) Raux, Sophie, Lotteries, Art Markets and Visual Culture in the Low Countries, 15th – 17th Centuries (Studies in the History of Collecting and Art Markets, 4), Leiden / Boston 2018, Brill, XVII u. 369 S. / Abb., € 125,00. (Tilman Haug, Essen) Kullick, Christian, „Der herrschende Geist der Thorheit“. Die Frankfurter Lotterienormen des 18. Jahrhunderts und ihre Durchsetzung (Studien zu Policey, Kriminalitätsgeschichte und Konfliktregulierung), Frankfurt a. M. 2018, Klostermann, VII u. 433 S. / Abb., € 69,00. (Tilman Haug, Essen) Barzman, Karen-edis, The Limits of Identity. Early Modern Venice, Dalmatia, and the Representation of Difference (Art and Material Culture in Medieval and Renaissance Europe, 7), Leiden / Boston 2017, Brill, XVII u. 315 S. / Abb., € 139,00. (Stefan Hanß, Manchester) Deutsche Reichstagsakten unter Maximilian I., Bd. 10: Der Reichstag zu Worms 1509, bearb. v. Dietmar Heil (Deutsche Reichstagsakten. Mittlere Reihe, 10), Berlin / Boston 2017, de Gruyter Oldenbourg, 874 S., € 169,95. (Thomas Kirchner, Aachen) Deutsche Reichstagsakten unter Maximilian I., Bd. 11: Die Reichstage zu Augsburg 1510 und Trier/Köln 1512, 3 Bde., bearb. v. Reinhard Seyboth (Deutsche Reichstagsakten. Mittlere Reihe, 11), Berlin / Boston 2017, de Gruyter Oldenbourg, 2822 S., € 349,00. (Thomas Kirchner, Aachen) Fitschen, Klaus / Marianne Schröter / Christopher Spehr / Ernst-Joachim Waschke (Hrsg.), Kulturelle Wirkungen der Reformation / Cultural Impact of the Reformation. Kongressdokumentation Lutherstadt Wittenberg August 2017, 2 Bde. (Leucorea-Studien zur Geschichte der Reformation und der Lutherischen Orthodoxie, 36 u. 37), Leipzig 2018, Evangelische Verlagsanstalt, 639 S. / Abb.; 565 S. / Abb., je € 60,00. (Ingo Leinert, Quedlinburg) Johnson, Carina L. / David M. Luebke / Marjorie E. Plummer / Jesse Spohnholz (Hrsg.), Archeologies of Confession. Writing the German Reformation 1517 – 2017 (Spektrum, 16), New York / Oxford 2017, Berghahn, 345 S., £ 92,00. (Markus Wriedt, Frankfurt a. M.) Lukšaitė, Ingė, Die Reformation im Großfürstentum Litauen und in Preußisch-Litauen (1520er Jahre bis zum Beginn des 17. Jahrhunderts), übers. v. Lilija Künstling / Gottfried Schneider, Leipzig 2017, Leipziger Universitätsverlag, 662 S. / Abb., € 49,00. (Alfons Brüning, Nijmegen) Beutel, Albrecht (Hrsg.), Luther Handbuch, 3., neu bearb. u. erw. Aufl., Tübingen 2017, Mohr Siebeck, XVI u. 611 S., € 49,00. (Olaf Mörke, Kiel) Frank, Günter (Hrsg.), Philipp Melanchthon. Der Reformator zwischen Glauben und Wissen. Ein Handbuch, Berlin / Boston 2017, de Gruyter, XI u. 843 S. / Abb., € 149,95. (Olaf Mörke, Kiel) Tuininga, Matthew J., Calvin’s Political Theology and the Public Engagement of the Church. Christ’s Two Kingdoms (Law and Christianity), Cambridge [u. a.] 2017, Cambridge University Press, XIV u. 386 S., £ 27,99. (Volker Reinhardt, Fribourg) Becker, Michael, Kriegsrecht im frühneuzeitlichen Protestantismus. Eine Untersuchung zum Beitrag lutherischer und reformierter Theologen, Juristen und anderer Gelehrter zur Kriegsrechtsliteratur im 16. und 17. Jahrhundert (Spätmittelalter, Humanismus, Reformation, 103), Tübingen 2017, Mohr Siebeck, XIV u. 455 S., € 89,00. (Fabian Schulze, Elchingen / Augsburg) Reller, Jobst, Die Anfänge der evangelischen Militärseelsorge, Berlin 2019, Miles-Verlag, 180 S. / Abb., € 19,80. (Marianne Taatz-Jacobi, Halle a. d. S.) Mayenburg, David von, Gemeiner Mann und Gemeines Recht. Die Zwölf Artikel und das Recht des ländlichen Raums im Zeitalter des Bauernkriegs (Studien zur europäischen Rechtsgeschichte, 311), Frankfurt a. M. 2018, Klostermann, XIX u. 487 S., € 89,00. (Matthias Bähr, Dresden) Gleiß, Friedhelm, Die Weimarer Disputation von 1560. Theologische Konsenssuche und Konfessionspolitik Johann Friedrichs des Mittleren (Leucorea-Studien zur Geschichte der Reformation und der Lutherischen Orthodoxie, 34), Leipzig 2018, Evangelische Verlagsanstalt, 344 S. / Abb., € 68,00. (Ingo Leinert, Quedlinburg) Ulbricht, Otto, Missbrauch und andere Doku-Stories aus dem 17. und 18. 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(Hans Medick, Göttingen) Zurbuchen, Simone (Hrsg.), The Law of Nations and Natural Law 1625 – 1800 (Early Modern Natural Law, 1), Leiden / Boston 2019, Brill, X u. 337 S., € 131,00. (Miloš Vec, Wien) Mishra, Rupali, A Business of State. Commerce, Politics, and the Birth of the East India Company (Harvard Historical Studies, 188), Cambridge / London 2018, Harvard University Press, VII u. 412 S., $ 35,00. (Christina Brauner, Tübingen) Towsey, Mark / Kyle B. Roberts (Hrsg.), Before the Public Library. Reading, Community, and Identity in the Atlantic World, 1650 – 1850 (Library of the Written Word, 61; The Handpress World, 46), Leiden / Boston 2018, Brill, XVII u. 415 S., € 145,00. (Stefan Hanß, Manchester) Rosenmüller, Christoph, Corruption and Justice in Colonial Mexico, 1650 – 1755 (Cambridge Latin America Studies, 113), Cambridge / New York 2019, Cambridge University Press, XV u. 341 S. / Abb., £ 75,00. (Tobias Schenk, Wien) Tricoire, Damien, Der koloniale Traum. Imperiales Wissen und die französisch-madagassischen Begegnungen im Zeitalter der Aufklärung (Externa, 13), Köln / Weimar / Wien 2018, Böhlau, 408 S. / Abb., € 65,00. (Tobias Winnerling, Düsseldorf) Zabel, Christine, Polis und Politesse. Der Diskurs über das antike Athen in England und Frankreich, 1630 – 1760 (Ancien Régime, Aufklärung und Revolution, 41), Berlin / Boston 2016, de Gruyter Oldenbourg, X u. 377 S. / Abb., € 59,95. (Wilfried Nippel, Berlin) Velema, Wyger / Arthur Weststeijn (Hrsg.), Ancient Models in the Early Modern Republican Imagination (Metaforms, 12), Leiden / Boston 2018, Brill, XI u. 340 S., € 127,00. (Wilfried Nippel, Berlin) Hitchcock, David, Vagrancy in English Culture and Society, 1650 – 1750 (Cultures of Early Modern Europe), London / New York 2018, Bloomsbury Academic, X u. 236 S. / Abb., £ 28,99. (Ulrich Niggemann, Augsburg) Boswell, Caroline, Disaffection and Everyday Life in Interregnum England (Studies in Early Modern Cultural, Political and Social History, 29), Woodbridge 2017, The Boydell Press, XII u. 285 S., £ 65,00. (Philip Hahn, Tübingen) Kinsella, Eoin, Catholic Survival in Protestant Ireland, 1660 – 1711. Colonel John Browne, Landownership and the Articles of Limerick (Irish Historical Monographs), Woodbridge 2018, The Boydell Press, XVI u. 324 S. / Abb., £ 75,00. (Matthias Bähr, Dresden) Mansel, Philip, King of the World. The Life of Louis XIV, [London] 2019, Allen Lane, XIII u. 604 S. / Abb., £ 30,00. (William D. Godsey, Wien) Gräf, Holger Th. / Christoph Kampmann / Bernd Küster (Hrsg.), Landgraf Carl (1654 – 1730). Fürstliches Planen und Handeln zwischen Innovation und Tradition (Veröffentlichungen der Historischen Kommission für Hessen, 87), Marburg 2017, Historische Kommission für Hessen, XIII u. 415 S. / Abb., € 29,00. (Alexander Schunka, Berlin) Schriften zur Reise Herzog Friedrichs von Sachsen-Gotha nach Frankreich und Italien 1667 und 1668. Eine Edition, 3 Bde., Bd. 1: Reiseberichte; Bd. 2: Planung, Landeskunde, Rechnungen; Bd. 3: Briefe, hrsg. v. Peter-Michael Hahn / Holger Kürbis (Schriften des Staatsarchivs Gotha, 14.1 – 3), Wien / Köln / Weimar 2019, Böhlau, XLVI u. 546 S. / Abb.; 660 S.; 374 S., € 200,00. (Michael Kaiser, Köln) Mulsow, Martin, Radikale Frühaufklärung in Deutschland 1680 – 1720, Bd. 1: Moderne aus dem Untergrund; Bd. 2: Clandestine Vernunft, Göttingen 2018, Wallstein, 502 bzw. 624 S. / Abb., € 59,90. (Helmut Zedelmaier, München) Göse, Frank / Jürgen Kloosterhuis (Hrsg.), Mehr als nur Soldatenkönig. Neue Schlaglichter auf Lebenswelt und Regierungswerk Friedrich Wilhelms I. (Veröffentlichungen aus den Archiven Preußischer Kulturbesitz. Forschungen, 18), Berlin 2020, Duncker &amp; Humblot, 398 S. / Abb., € 89,90. (Barbara Stollberg-Rilinger, Berlin/Münster) Füssel, Marian, Der Preis des Ruhms. Eine Weltgeschichte des Siebenjährigen Krieges. 1756 – 1763, München 2019, Beck, 656 S. / Abb., € 32,00. (Florian Schönfuß, Oxford) Flügel, Wolfgang, Pastoren aus Halle und ihre Gemeinden in Pennsylvania 1742 – 1820. Deutsche Lutheraner zwischen Persistenz und Assimilation (Hallische Beiträge zur Geschichte des Mittelalters und der Frühen Neuzeit, 14), Berlin / Boston 2019, de Gruyter, 480 S. / Abb., € 99,95. (Marianne Taatz-Jacobi, Halle a. d. S.) Braun, Christine, Die Entstehung des Mythos vom Soldatenhandel 1776 – 1813. Europäische Öffentlichkeit und der „hessische Soldatenverkauf“ nach Amerika am Ende des 18. Jahrhunderts (Quellen und Forschungen zur hessischen Geschichte, 178), Darmstadt / Marburg 2018, Selbstverlag der Historischen Kommission Darmstadt und der Historischen Kommission für Hessen, 296 S., € 28,00. 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Hans-Joachim Behr (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 9; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 23; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 49), Münster 2015, Aschendorff, 508 S. / Abb., € 72,00. (Heinz Duchhardt, Mainz) Bd. 11: 1840 – 1844, bearb. v. Hans-Joachim Behr / Christine Schedensack (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 11; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 55; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 74), Münster 2019, Aschendorff, 516 S. / Abb., € 74,00. (Heinz Duchhardt, Mainz)

Becher, Matthias / Stephan Conermann / Linda Dohmen (Hrsg.), Macht und Herrschaft transkulturell. Vormoderne Konfigurationen und Perspektiven der Forschung (Macht und Herrschaft, 1), Göttingen 2018, V&amp;R unipress / Bonn University Press, 349 S., € 50,00. (Matthias Maser, Erlangen) Riello, Giorgio / Ulinka Rublack (Hrsg.), The Right to Dress. Sumptuary Laws in a Global Perspective, c. 1200 – 1800, Cambridge [u. a.] 2019, Cambridge University Press, XVII u. 505 S. / Abb., £ 95,00. (Kim Siebenhüner, Jena) Briggs, Chris / Jaco Zuijderduijn (Hrsg.), Land and Credit. Mortgages in the Medieval and Early Modern European Countryside (Palgrave Studies in the History of Finance), Cham 2018, Palgrave Macmillan, 339 S. / graph. Darst., € 149,79. (Anke Sczesny, Augsburg) Rogger, Philippe / Regula Schmid (Hrsg.), Miliz oder Söldner? Wehrpflicht und Solddienst in Stadt, Republik und Fürstenstaat 13.–18. Jahrhundert (Krieg in der Geschichte, 111), Paderborn 2019, Schöningh, XI u. 282 S. / Abb., € 64,00. (Tim Nyenhuis, Düsseldorf) Seggern, Harm von (Hrsg.), Residenzstädte im Alten Reich (1300 – 1800). Ein Handbuch, Abteilung I: Analytisches Verzeichnis der Residenzstädte, Teil 1: Nordosten (Residenzenforschung. Neue Folge: Stadt und Hof, I.1), Ostfildern 2018, Thorbecke, XVII u. 687 S., € 85,00. (Martin Fimpel, Wolfenbüttel) Walsh, Michael J. K. (Hrsg.), Famagusta Maritima. Mariners, Merchants, Pilgrims and Mercenaries (Brill’s Studies in Maritime History, 7), Leiden / Boston 2019, Brill, XX u. 300 S. / Abb., € 116,00. (Jann M. Witt, Laboe) Hodgson, Natasha R. / Katherine J. Lewis / Matthew M. Mesley (Hrsg.), Crusading and Masculinities (Crusades – Subsidia, 13), London / New York 2019, Routledge, XII u. 365 S., £ 110,00. (Melanie Panse-Buchwalter, Kassel) Pálosfalvi, Tamás, From Nicopolis to Mohács. A History of Ottoman-Hungarian Warfare, 1389 – 1526 (The Ottoman Empire and Its Heritage, 63), Leiden / Boston 2018, Brill, XIV u. 504 S. / Abb., € 135,00. (Sándor Papp, Szeged) Rubin, Miri, Cities of Strangers. Making Lives in Medieval Europe (The Wiles Lectures), Cambridge [u. a.] 2020, Cambridge University Press, XV u. 189 S. / Abb., £ 18,99. (Uwe Israel, Dresden) Hummer, Hans, Visions of Kinship in Medieval Europe (Oxford Studies in Medieval European History), Oxford / New York 2018, Oxford University Press, 380 S., £ 65,00. (Wolfgang P. Müller, New York) Kuehn, Thomas, Family and Gender in Renaissance Italy 1300 – 1600, Cambridge / New York 2017, Cambridge University Press, XV u. 387 S., £ 24,99. (Inken Schmidt-Voges, Marburg) Houlbrooke, Ralph, Love and Dishonour in Elizabethan England. Two Families and a Failed Marriage, Woodbridge 2018, The Boydell Press, XX u. 272 S., £ 50,00. (Inken Schmidt-Voges, Marburg) Müller, Miriam, Childhood, Orphans and Underage Heirs in Medieval Rural England. Growing up in the Village (Palgrave Studies in the History of Childhood), Cham 2019, Palgrave Macmillan, XII u. 213 S. / Abb., € 74,89. (Carola Föller, Erlangen) Parsons, Ben, Punishment and Medieval Education, Cambridge 2018, D. S. Brewer, VII u. 252 S. / Abb., £ 60,00. (Benjamin Müsegades, Heidelberg) Boer, Jan-Hendryk de / Marian Füssel / Maximilian Schuh (Hrsg.), Universitäre Gelehrtenkultur vom 13.–16. Jahrhundert. Ein interdisziplinäres Quellen- und Methodenhandbuch, Stuttgart 2018, Steiner, 589 S. / Abb., € 78,00. (Caspar Hirschi, St. Gallen) Jones, Robert W. / Peter Coss (Hrsg.), A Companion to Chivalry, Woodbridge / Rochester 2019, The Boydell Press, IX u. 338 S. / Abb., £ 60,00. (Stefan G. Holz, Heidelberg / Stuttgart) Schreier, Gero, Ritterhelden. Rittertum, Autonomie und Fürstendienst in niederadligen Lebenszeugnissen des 14. bis 16. Jahrhunderts (Mittelalter-Forschungen, 58), Ostfildern 2019, Thorbecke, 393 S., € 52,00. (Gerhard Fouquet, Kiel) Sabaté, Flocel (Hrsg.), The Crown of Aragon. A Singular Mediterranean Empire (Brill’s Companions to European History, 12), Leiden / Boston 2017, Brill, XIII u. 364 S., € 223,00. (Nikolas Jaspert, Heidelberg) Jostkleigrewe, Georg, Monarchischer Staat und „Société politique“. Politische Interaktion und staatliche Verdichtung im spätmittelalterlichen Frankreich (Mittelalter-Forschungen, 56), Ostfildern 2018, Thorbecke, 493 S. / Abb., € 58,00. (Gisela Naegle, Gießen / Paris) Flemmig, Stephan, Die Bettelorden im hochmittelalterlichen Böhmen und Mähren (1226 – 1346) (Jenaer mediävistische Vorträge, 7), Stuttgart 2018, Steiner, 126 S., € 29,00. (Jörg Seiler, Erfurt) Bendheim, Amelie / Heinz Sieburg (Hrsg.), Prag in der Zeit der Luxemburger Dynastie. Literatur, Religion und Herrschaftskulturen zwischen Bereicherung und Behauptung (Interkulturalität, 17), Bielefeld 2019, transcript, 197 S. / Abb., € 34,99. (Julia Burkhardt, München) The Countryside of Hospitaller Rhodes 1306 – 1423. Original Texts and English Summaries, hrsg. v. Anthony Luttrell / Gregory O’Malley (The Military Religious Orders: History, Sources, and Memory), London / New York 2019, Routledge, IX u. 323 S., £ 105,00. (Alexander Beihammer, Notre Dame) Neugebauer-Wölk, Monika, Kosmologische Religiosität am Ursprung der Neuzeit. 1400 – 1450, Paderborn 2019, Schöningh, 838 S., € 168,00. (Heribert Müller, Köln) Välimäki, Reima, Heresy in Late Medieval Germany. The Inquisitor Petrus Zwicker and the Waldensians (Heresy and Inquisition in the Middle Ages, 6), Woodbridge / Rochester 2019, York Medieval Press, XV u. 335 S. / Abb., £ 75,00. (Thomas Scharff, Braunschweig) Machilek, Franz, Jan Hus (um 1372 – 1415). Prediger, Theologe, Reformator (Katholisches Leben und Kirchenreform im Zeitalter der Glaubensspaltung, 78/79), Münster 2019, Aschendorff, 271 S., € 29,90. (Klara Hübner, Brno) Kopietz, Matthias, Ordnung, Land und Leute. Politische Versammlungen im wettinischen Herrschaftsbereich 1438 – 1547 (Studien und Schriften zur Geschichte der Sächsischen Landtage, 6), Ostfildern 2019, Thorbecke, 472 S. / graph. Darst., € 60,00. (Stephan Flemmig, Jena / Leipzig) Erdélyi, Gabriella, Negotiating Violence. Papal Pardons and Everyday Life in East Central Europe (1450 – 1550) (Studies in Medieval and Reformation Traditions, 213), Leiden / Boston 2018, Brill, X u. 247 S. / Abb., € 129,00. (Gerd Schwerhoff, Dresden) Proske, Veronika, Der Romzug Kaiser Sigismunds (1431 – 1433). Politische Kommunikation, Herrschaftsrepräsentation und -rezeption (Forschungen zur Kaiser- und Papstgeschichte des Mittelalters, 44), Wien / Köln / Weimar 2018, Böhlau, VIII u. 447 S. / Abb., € 50,00. (Karel Hruza, Wien) Leukel, Patrick, „all welt wil auf sein wider Burgundi“. Das Reichsheer im Neusser Krieg 1474/75 (Krieg in der Geschichte, 110), Paderborn 2019, Schöningh, XI u. 594 S. / graph. Darst., € 148,00. (Steffen Krieb, Mainz) Zwart, Pim de / Jan Luiten van Zanden, The Origins of Globalization. World Trade in the Making of the Global Economy, 1500 – 1800 (New Approaches to Economic and Social History), Cambridge [u. a.] 2018, Cambridge University Press, XVI u. 338 S. / Abb., £ 20,99. (Angelika Epple, Bielefeld) Veluwenkamp, Jan. W. / Werner Scheltjens (Hrsg.), Early Modern Shipping and Trade. Novel Approaches Using Sound Toll Registers Online (Brill’s Studies in Maritime History, 5), Leiden / Boston 2018, Brill, XII u. 243 S. / Abb., € 110,00. (Patrick Schmidt, Rostock) Pettigrew, William A. / David Veevers (Hrsg.), The Corporation as a Protagonist in Global History, c. 1550 – 1750 (Global Economic History Series, 16), Leiden / Boston 2019, Brill, X u. 332 S., € 130,00. (Yair Mintzker, Princeton) Biedermann, Zoltán / Anne Gerritsen / Giorgio Riello (Hrsg.), Global Gifts. The Material Culture of Diplomacy in Early Modern Eurasia (Studies in Comparative World History), Cambridge [u. a.] 2018, Cambridge University Press, XVI u. 301 S. / Abb., £ 75,00. (Jan Hennings, Uppsala / Wien) Ginzberg, Eitan, The Destruction of the Indigenous Peoples of Hispano America. A Genocidal Encounter, Brighton / Chicago / Toronto 2019 [zuerst 2018], Sussex Academic Press, XV u. 372 S. / Abb., £ 40,00. (Silke Hensel, Münster) Saladin, Irina, Karten und Mission. Die jesuitische Konstruktion des Amazonasraums im 17. und 18. Jahrhundert (Historische Wissensforschung, 12), Tübingen 2020, Mohr Siebeck, XX u. 390 S. / Abb., € 69,00. (Christoph Nebgen, Saarbrücken) Verschleppt, verkauft, versklavt. Deutschsprachige Sklavenberichte aus Nordafrika (1550 – 1800). Edition und Kommentar, hrsg. v. Mario Klarer, Wien / Köln / Weimar 2019, Böhlau, 249 S. / Abb., € 40,00. 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Winter (Hrsg.), Knowing Demons, Knowing Spirits in the Early Modern Period (Palgrave Historical Studies in Witchcraft and Magic), Cham 2018, Palgrave Macmillan, XV u. 317 S. / Abb., € 96,29. (Rainer Walz, Bochum) Kaplan, Yosef (Hrsg.), Religious Changes and Cultural Transformations in the Early Modern Western Sephardic Communities (Studies in Jewish History and Culture, 54), Leiden / Boston 2019, Brill, XXXVIII u. 616 S. / Abb., € 160,00. (Jorun Poettering, Hamburg) Gebke, Julia, (Fremd)‌Körper. Die Stigmatisierung der Neuchristen im Spanien der Frühen Neuzeit, Wien / Köln / Weimar 2020, Böhlau, 343 S., € 45,00. (Joël Graf, Bern) May, Anne Ch., Schwörtage in der Frühen Neuzeit. Ursprünge, Erscheinungsformen und Interpretationen eines Rituals, Ostfildern 2019, Thorbecke, 286 S. / Abb., € 39,00. (Gabriele Haug-Moritz, Graz) Godsey, William D. / Veronika Hyden-Hanscho (Hrsg.), Das Haus Arenberg und die Habsburgermonarchie. Eine transterritoriale Adelsfamilie zwischen Fürstendienst und Eigenständigkeit (16.–20. Jahrhundert), Regensburg 2019, Schnell &amp; Steiner, 496 S. / Abb., € 69,00. (Arndt Schreiber, Freiburg i. Br.) Hübner, Jonas, Gemein und ungleich. Ländliches Gemeingut und ständische Gesellschaft in einem frühneuzeitlichen Markenverband – Die Essener Mark bei Osnabrück (Veröffentlichungen der Historischen Kommission für Niedersachsen und Bremen, 307), Göttingen 2020, Wallstein, 402 S. / Abb., € 34,00. (Gerd van den Heuvel, Hannover) Lück, Heiner, Alma Leucorea. Eine Geschichte der Universität Wittenberg 1502 bis 1817, Halle a. d. S. 2020, Universitätsverlag Halle-Wittenberg, 368 S. / Abb., € 175,00. (Manfred Rudersdorf, Leipzig) Saak, Eric Leland, Luther and the Reformation of the Later Middle Ages, Cambridge [u. a.] 2017, Cambridge University Press, XII u. 399 S., £ 90,00. (Benedikt Brunner, Mainz) Selderhuis, Herman J. / J. Marius J. Lange van Ravenswaay (Hrsg.), Luther and Calvinism. Image and Reception of Martin Luther in the History and Theology of Calvinism (Refo500 Academic Studies, 42), Göttingen / Bristol 2017, Vandenhoeck &amp; Ruprecht, 547 S. / Abb., € 130,00. (Benedikt Brunner, Mainz) Schilling, Heinz, Karl V. Der Kaiser, dem die Welt zerbrach, München 2020, Beck, 457 S. / Abb., € 29,95. (Martina Fuchs, Wien) Jostmann, Christian, Magellan oder Die erste Umsegelung der Erde, München 2019, Beck, 336 S. / Abb., € 24,95. (Jann M. Witt, Laboe) Lang, Heinrich, Wirtschaften als kulturelle Praxis. Die Florentiner Salviati und die Augsburger Welser auf den Märkten in Lyon (1507 – 1559) (Vierteljahrschrift für Sozial- und Wirtschaftsgeschichte. Beihefte, 248), Stuttgart 2020, Steiner, 724 S. / graph. Darst., € 99,00. (Oswald Bauer, Kastelruth) Schmidt, Maike, Jagd und Herrschaft. Praxis, Akteure und Repräsentationen der höfischen „vénerie“ unter Franz I. von Frankreich (1515 – 1547), Trier 2019, Verlag für Geschichte und Kultur, 415 S. / Abb., € 29,90. (Nadir Weber, Berlin) Richter, Angie-Sophia, Das Testament der Apollonia von Wiedebach. Stiftungswesen und Armenfürsorge in Leipzig am Vorabend der Reformation (1526 – 1539) (Quellen und Forschungen zur Geschichte der Stadt Leipzig, 18), Leipzig 2019, Leipziger Universitätsverlag, 313 S. / Abb., € 34,00. (Martin Dinges, Stuttgart) Faber, Martin, Sarmatismus. Die politische Ideologie des polnischen Adels im 16. und 17. Jahrhundert (Deutsches Historisches Institut Warschau. Quellen und Studien, 35), Wiesbaden 2018, Harrassowitz, 525 S., € 88,00. (Damien Tricoire, Trier) Woodcock, Matthew / Cian O’Mahony (Hrsg.), Early Modern Military Identities, 1560 – 1639. Reality and Representation, Woodbridge / Rochester 2019, D. S. Brewer, VI u. 316 S., £ 60,00. (Florian Schönfuß, Oxford) Henry Pier’s Continental Travels, 1595 – 1598, hrsg. v. Brian Mac Cuarta SJ (Camden Fifth Series, 54), Cambridge [u. a.] 2018, Cambridge University Press, XIII u. 238 S. / Karten, £ 44,99. (Michael Maurer, Jena) Scheck, Friedemann, Interessen und Konflikte. Eine Untersuchung zur politischen Praxis im frühneuzeitlichen Württemberg am Beispiel von Herzog Friedrichs Weberwerk (1598 – 1608). (Schriften zur südwestdeutschen Landeskunde, 81) Ostfildern 2020, Thorbecke, XI u. 292 S. / Abb., € 39,00. (Hermann Ehmer, Stuttgart) Scheffknecht, Wolfgang, Kleinterritorium und Heiliges Römisches Reich. Der „Embsische Estat“ und der Schwäbische Reichskreis im 17. und 18. Jahrhundert (Forschungen zur Geschichte Vorarlbergs. Neue Folge, 13), Konstanz 2018, UVK, 542 S. / Abb., € 59,00. (Jonas Stephan, Bad Sassendorf) Stoldt, Peter H., Diplomatie vor Krieg. Braunschweig-Lüneburg und Schweden im 17. Jahrhundert (Veröffentlichungen der Historischen Kommission für Niedersachsen und Bremen, 303), Göttingen 2020, Wallstein, 488 S. / Abb., € 39,90. (Malte de Vries, Göttingen) Bräuer, Helmut, „… angst vnd noth ist vnser täglich brott …“. Sozial- und mentalitätsgeschichtliche Beobachtungen in Chemnitz während der ersten Hälfte des 17. Jahrhunderts, Leipzig 2019, Leipziger Universitätsverlag, 236 S. / Abb., € 29,00. (Ansgar Schanbacher, Göttingen) Brüser, Joachim, Reichsständische Libertät zwischen kaiserlichem Absolutismus und französischer Hegemonie. Der Rheinbund von 1658, Münster 2020, Aschendorff, XI u. 448 S. / Abb., € 62,00. (Wolfgang Burgdorf, München) Albrecht-Birkner, Veronika / Alexander Schunka (Hrsg.), Pietismus in Thüringen – Pietismus aus Thüringen. Religiöse Reform im Mitteldeutschland des 17. und 18. Jahrhunderts (Gothaer Forschungen zur Frühen Neuzeit, 13), Stuttgart 2018, Steiner, 327 S., € 55,00. (Thomas Grunewald, Halle a. d. S.) James, Leonie, The Household Accounts of William Laud, Archbishop of Canterbury, 1635 – 1642 (Church of England Record Society, 24), Woodbridge / Rochester 2019, The Boydell Press, XLIII u. 277 S., £ 70,00. (Georg Eckert, Wuppertal / Potsdam) Southcombe, George, The Culture of Dissent in Restoration England. „The Wonders of the Lord“ (Royal Historical Society Studies in History. New Series), Woodbridge / Rochester 2019, The Royal History Society / The Boydell Press, XII u. 197 S., £ 50,00. (Georg Eckert, Wuppertal / Potsdam) McTague, John, Things That Didn’t Happen. Writing, Politics and the Counterhistorical, 1678 – 1743 (Studies in the Eighteenth Century), Woodbridge 2019, The Boydell Press, XI u. 282 S. / Abb., £ 60,00. (Georg Eckert, Wuppertal / Potsdam) McCormack, Matthew, Citizenship and Gender in Britain, 1688 – 1928, London / New York 2019, Routledge, 194 S. / Abb., € 120,00. (Saskia Lettmaier, Kiel) Paul, Tawny, The Poverty of Disaster. Debt and Insecurity in Eighteenth-Century Britain (Cambridge Studies in Early Modern British History), Cambridge [u. a.] 2019, Cambridge University Press, XIII u. 285 S. / Abb., £ 75,00. (Martin Dinges, Stuttgart) Fürstabt Celestino Sfondrati von St. Gallen 1696 als Kardinal in Rom, hrsg. v. Peter Erhart, bearb. v. Helena Müller / Christoph Uiting / Federica G. Giordani / Giuanna Beeli / Birgit Heinzle (Itinera Monastica, 2), Wien / Köln / Weimar 2019, Böhlau, 724 S. / Abb., € 75,00. (Volker Reinhardt, Fribourg) Zumhof, Tim, Die Erziehung und Bildung der Schauspieler. Disziplinierung und Moralisierung zwischen 1690 und 1830, Wien / Köln / Weimar 2018, Böhlau, 586 S. / Abb., € 80,00. (Wolf-Dieter Ernst, Bayreuth) Gelléri, Gábor, Lessons of Travel in Eighteenth-Century France. From Grand Tour to School Trips (Studies in the Eighteenth Century), Woodbridge, The Boydell Press 2020, VIII u. 235 S., £ 75,00. (Michael Maurer, Jena) Beckus, Thomas / Thomas Grunewald / Michael Rocher (Hrsg.), Niederadel im mitteldeutschen Raum (um 1700 – 1806) (Quellen und Forschungen zur Geschichte Sachsen-Anhalts, 17), Halle a. d. S. 2019, Mitteldeutscher Verlag, 235 S. / Abb., € 40,00. 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Erik Petersen: Suscipere digneris. A find and some hypotheses on the Copenhagen Psalter Thott 143 2° and its history. The Copenhagen Psalter Thott 143 2º has often, and rightly, been praised as an outstanding example of the subtlety and artistic quality of Romanesque art in manuscripts. Its illumination, the saints of its calendar and litany place it in an English context. Two added elements, an obituary notice on the death in 1272 of Eric duke of Jutland, son of the Danish king Abel, and a prayer of an anonymous woman, link the codex to Medieval Denmark and Scandinavia as well. Addressing the Holy Trinity with the words Suscipere digneris the woman prays for herself, pro me misera peccatrice, and for the souls of her father and mother, of her brothers and sisters, of all members of her family, and for the souls of all brothers and sisters and familiares of her order. She also prays pro anima Byrgeri ducis. The occurrence of duke Birger, or Birger Jarl, in her prayer has given the book the name “Psalter of the Folkungar”, in particular in Scandinavian scholarship. The assumptions have been that the Psalter belonged to the Swedish aristocratic family of the Folkungar, that the duke Birger mentioned in the prayer was the older member of the family bearing that name (d. 1202), and that the book later passed to Mechtilde, the mother of duke Eric and widow of king Abel killed in 1252, who married the younger duke Birger in 1261. Duke Birger died in 1266, Mechtilde in 1288. The fate of the Psalter from the end of the 13th century until it entered the huge library of count Otto Thott (1703–1785) has been entirely unknown. There are, however, a couple of clues to its history, one in the codex itself and one external, which do cast some light on its whereabouts. The first is a small piece of paper with bibliographical notes from the 18th century inserted at the very end of the codex. The second is an elaborate copy of the calendar and the prayer that I became aware of while working on the German humanist and theologian Johann Albert Fabricius (1668–1736) and his manuscripts. It could be proved that the copy was made in Fabricius’ own hand between 1720 and 1736. Since I knew that Fabricius did not leave Hamburg at any time during these years, it could also be proved that the Copenhagen Psalter must have been present in the city at least for some time in the same period. The codex did not belong to Fabricius, and since he left no information about it apart from the copy itself, I was not able to determine how he had had access to it. The answer was to be found in a hitherto unnoticed treatise De Psalterio Manuscripto Capelliano ob singularem elegantiam commemorabili observatio, written by Johann Heinrich von Seelen (1687–1762) and published in the third volume of his Meditationes Exegeticae, quibus varia utriusque Testamenti loca expenduntur et illustrantur, Lübeck 1737. Von Seelen’s treatise is based on an autoptic study of the codex. He informs his readers that the codex once belonged to Rudolphus Capellus (1635–1684), professor of Greek and History at the Gymnasium Academicum in Hamburg. Von Seelen gives a detailed description of the codex, which leaves no doubt about its identity with the Psalter now in Copenhagen. He also states that the codex was sent to him for his use and information by his friend Michael Richey (1678–1761) in Hamburg. Michael Richey had been a colleague and close friend of Fabricius, who must have copied the codex while it was in Richey’s library. After Rudolphus Capellus’ death it passed on to his son Dietericus Matthias Capellus (1672–1720), who noted down the bibliographical notes on the sheet of paper attached to the codex. It was sold by auction as part of the bibliotheca Capelliana in Hamburg in 1721, and it will have been on that occasion that Michael Richey acquired it. It is not known where and how Rudolphus Capellus acquired the Psalter. Von Seelen called it Capellianum, because Capellus was the first owner known to him. In the present paper the old Benedictine nunnery in Buxtehude, Altkloster, is suggested as the likely previous home of the codex. The short distance from Hamburg to Buxtehude, Capellus’ limited radius of action, and the fact that Altkloster was dissolved as a catholic monastery exactly in the period when Capellus acquired the codex is adduced in support of the hypothesis. In addition, archival material in Stade confirms that there were still several medieval manuscripts in the monastery when it was dissolved as a consequence of the Peace of Westphalia. Only one of them has been identified – actually another manuscript that found its way into the Thott collection in Copenhagen. This manuscript, Thott 8 8º with a late medieval German translation of the New Testament, contains a note in the hand of its first modern owner, Dietrich von Stade (1637–1718), which attests the presence of medieval books in Altkloster even as late as in 1696. They had been taken over by the first Lutheran minister in the former monastery and were in the custody of his widow when Dietrich von Stade visited it. Capellus left his marks and scars on the manuscript. His hand, which I recognize from an autograph manuscript now in the Fabricius Collection, can be identified as the one that added numbers to the psalms. He also added the heading to the list of relics on top of f. 1r, and four lines of text on f. 199v. He added a note to the prayer on f. 16v, and even wrote down the Greek passages in the NT as parallels to the Latin canticles Magnificat and Nunc dimittis on f. 185r–185v. As to the medieval additions in the manuscript it is pointed out in the paper that the owner of the relics listed on the first page of the book was not the owner of the manuscript. The name was erased at an unknown date, but the letters dns (for dominus) before the erasure indicate that the owner was a man, not a woman or a church or a monastery. It is suggested that the list of relics is probably younger than usually assumed. The text that Capellus completed with the four lines and a final Amen at the very end of the codex is itself an addition to the original manuscript. Despite its length (f. 194v–199v) it has received little attention from scholars. It is actually a version of the so-called Oratio Sancti Brandani, copied in a late medieval hand that imitates the script of the Psalter proper. Palaeographically as well as textually it appears to be a foreign element in the context of the Psalter, but it is, of course, interesting for its history. The text ends abruptly, so Capellus’ addition may perhaps be seen as more justifiable here than elsewhere in the book. The only date explicitly noted down in the entire codex is found in the calendar. There are two medieval additions in it, one, little noticed, mentioning the 11.000 virgins in October, and the one noting the death of Eric duke of Jutland in year 1272, added to the line of the 27th day of the month of May. The present paper offers new suggestions as to how to understand the notices, and argues against the interpretation most often put forward, namely that Mechtilde was the direct or indirect authoress of the obituary-notice about duke Eric. It also argues against the identification of Mechtilde with the ego of the prayer on f. 16v. Based on palaeographical and other formal observations it is contended that the text should be dated to the end of the 13th Century and not its beginning, and that Byrgerus dux is likely to be the younger Birger Jarl, not the older. It is pointed out that he is not included in the prayer as a family member, but merely as Byrgerus dux. Following a structural analysis of the text, it is concluded that the anonymous voice of prayer is not that of Mechtilde; instead it is suggested that it could belong to an otherwise unknown daughter of Mechtilde and king Abel, and thus a sister of Eric duke of Jutland. Her place was a monastery, her present time the year 1288 or later. Prayers beginning with words Suscipere digneris are found in many variations in medieval manuscripts. In one source, MS 78 a 8 in the Kupferstichkabinet in Berlin, a Psalter, this prayer as well as other significant elements, display a striking similarity with the Copenhagen Psalter. The Berlin Psalter, which is younger than the Copenhagen Psalter, has added elements that relates to persons in Sweden and Norway. The Berlin Psalter was presented to the nuns in Buxtehude in 1362 by a miles who passed by from his hometown in the western part of Northern Germany. The relation between the Psalters now in Berlin and Copenhagen is complicated. In the present paper it is suggested that, with respect to the prayer, they may depend on a common source. It is concluded that the Berlin Psalter may have had closer links to the Folkungar in Sweden than the Copenhagen Psalter, whose history, in so far as we know it, points rather to its presence in Medieval Jutland, that is Southern Denmark and Northern Germany.

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Studien zu Ehren von Helmut G. Walther (Jenaer Beiträge zur Geschichte, 12), Frankfurt a. M. [u. a.] 2017, Lang, 166 S. / Abb., € 39,95. (Manuel Kamenzin, Bochum) Kopp, Vanina, Der König und die Bücher. Sammlung, Nutzung und Funktion der königlichen Bibliothek am spätmittelalterlichen Hof in Frankreich (Beihefte der Francia, 80), Ostfildern 2016, Thorbecke, 396 S. / Abb., € 59,00. (Georg Jostkleigrewe, Münster) Jullien, Eva, Die Handwerker und Zünfte der Stadt Luxemburg im Spätmittelalter (Städteforschung. Reihe A: Darstellungen, 96), Köln / Weimar / Wien 2017, Böhlau, 320 S. / graph. Darst., € 40,00. (Markus Gneiß, Wien) Wallnöfer, Adelina, Die politische Repräsentation des gemeinen Mannes in Tirol. Die Gerichte und ihre Vertreter auf den Landtagen vor 1500 (Veröffentlichungen des Südtiroler Landesarchivs, 41), Innsbruck 2017, Universitätsverlag Wagner, 550 S. / Abb., € 49.00. 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(Wolfgang Reinhard, Freiburg i. Br.) Trakulhun, Sven, Asiatische Revolutionen. Europa und der Aufstieg und Fall asiatischer Imperien (1600 – 1830) (Globalgeschichte, 29), Frankfurt a. M. / New York 2017, Campus, 396 S. / Abb., € 45,00. (Nadine Amsler, Frankfurt a. M.) Meier, Johannes, Bis an die Ränder der Welt. Wege des Katholizismus im Zeitalter der Reformation und des Barock, Münster 2018, Aschendorff, 368 S. / Abb., € 29,80. (Wolfgang Reinhard, Freiburg i. Br.) Meier, Johannes, Die Stimme erheben. Studien zur Kirchengeschichte Lateinamerikas und der Karibik, hrsg. v. Annegret Langenhorst / Christoph Nebgen / Veit Straßner (Studies in the History of Christianity in the Non-Western World, 30), Wiesbaden 2018, Harrassowitz, 324 S., € 49,00. (Wolfgang Reinhard, Freiburg i. Br.) Hacke, Daniela / Paul Musselwhite (Hrsg.), Empire of the Senses. Sensory Practices of Colonialism in Early America (Early American History Series, 8), Leiden / Boston 2018, Brill, IX u. 334 S. / Abb., € 135,00; als Brill MyBook € 25,00. (Philip Hahn, Tübingen) Freist, Dagmar, Glaube – Liebe – Zwietracht. Religiös-konfessionell gemischte Ehen in der Frühen Neuzeit (Bibliothek Altes Reich, 14), Berlin / Boston 2017, de Gruyter Oldenbourg, XII u. 504 S., € 79,95. (Anke Hufschmidt, Hagen) Bues, Almut (Hrsg.), Frictions and Failures. Cultural Encounters in Crisis (Deutsches Historisches Institut Warschau. Quellen und Studien, 34), Wiesbaden 2017, Harrassowitz , VI u. 229 S., € 54,00. (Katrin Keller, Wien) Cremer, Annette C. / Anette Baumann / Eva Bender (Hrsg.), Prinzessinnen unterwegs. Reisen fürstlicher Frauen in der Frühen Neuzeit (Bibliothek Altes Reich, 22), Berlin / Boston 2018, de Gruyter, VII u. 301 S. / Abb., € 59,95. (Katrin Keller, Wien) Renzi, Silvia di / Marco Bresadola / Maria Conforti (Hrsg.), Pathology in Practice. Diseases in Dissections in Early Modern Europe (The History of Medicine in Context), London / New York 2018, Routledge, IX u. 236 S. / Abb., £ 115,00. (Robert Jütte, Stuttgart) Bičevskis, Raivis / Jost Eickmeyer / Andris Levans / Anu Schaper / Björn Spiekermann / Inga Walter (Hrsg.), Baltisch-deutsche Kulturbeziehungen vom 16. bis 19. Jahrhundert. Medien – Institutionen – Akteure, Bd. 1: Zwischen Reformation und Aufklärung (Akademiekonferenzen, 28), Heidelberg 2017, Universitätsverlag Winter, 508 S. / Abb., € 52,00. (Heiko Droste, Stockholm) Hacke, Daniela, Konfession und Kommunikation. Religiöse Koexistenz und Politik in der Alten Eidgenossenschaft – Die Grafschaft Baden 1531 – 1712, Köln / Weimar / Wien 2017, Böhlau, 579 S., € 70,00. (Thomas Kirchner, Aachen) Imbruglia, Girolamo, The Jesuit Missions of Paraguay and a Cultural History of Utopia (1568 – 1789) (Studies in Christian Mission, 51), Leiden / Boston 2017, Brill, VII u. 323 S. / Abb., € 133,00. 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Introduction: Serial Space“It feels …like the edge of the world; far more remote than it actually is, perhaps because it looks at such immensity” (Godden “Black,” 38). This is the priest’s warning to Sister Clodagh in Rumer Godden’s 1939 novel Black Narcissus. The young, inexperienced Clodagh leads a group of British nuns through the Indian Himalayas and onto a remote mountain top above Mopu. Michael Powell and Emeric Pressburger adapted Godden’s novel into the celebrated feature film, Black Narcissus (1947). Following the novel, the film narrates the nuns’ mission to establish a convent, school, and hospital for the local population. Yet, immensity moves in mysterious ways. Sister Clodagh (Deborah Kerr) loses her managerial grip. Sister Philippa (Flora Robson) cultivates wild flowers instead of vegetables. Sister Ruth (Kathleen Byron) sheds nun’s attire for red lipstick and a Parisian dress. The young Indian woman Kanchi (Jean Simmons) becomes a force of libidinous disturbance. At the twilight of the British Empire, white, western nuns experience the psychical effects of colonialism at the precipice. Taking such cues from Pressburger and Powell’s film, Michelle Williams Gamaker, an artist, filmmaker, and scholar, responds to Black Narcissus, both film and novel. She does so through a radical interpretation of her own. Gamaker William’s 24-minute film, The Fruit Is There to Be Eaten (forthcoming, London 2018) is a longer “short,” which breaks the mould of what scholar Linda Hutcheon would term an “adaptation” (2006). For Hutcheon, there is a double “mode of engagement” between an original work and its adapted form (22). On the one hand, there is a “transcoding” (22). This involves “transporting” characters from a precedent work to its adapted form (11). On the other, there is an act of “creative interpretation” (22). The Fruit Is There to Be Eaten transports yet recreates the Indian “beggar girl” Kanchi, played by a “blacked up” white Hollywood actor Jean Simmons (Black Narcissus), into Williams Gamaker’s contemporary Kanchi, played by Krishna Istha. In this 2018 instalment, Kanchi is an Asian and transgender protagonist of political articulacy. Hence, Williams Gamaker’s film engages a double tactic of both transporting yet transforming Kanchi, as well as Sisters Clodagh and Philippa, from the feature film into The Fruit Is There to Be Eaten. To analyse Williams Gamaker’s film, I will make a theoretical jump off the precipice, stepping from Hutcheon’s malleable concept of adaptation into a space of “trans-serial” narrative.In what follows, I shall read The Fruit Is There to Be Eaten as an “episode” in a serial. The prior episodes, Williams Gamaker’s House of Women (London 2017, Berlin 2018) is a short, fictional, and surreal documentary about casting the role of Kanchi. It can be read as the next episode in Kanchi’s many incarnations. The relationship between Sister Clodagh (Kelly Hunter as voiceover) and Kanchi in House of Women develops from one of confrontation to a transgender kiss in the climatic beat of The Fruit Is There to Be Eaten. Williams Gamaker’s film can be read as one of a series which is itself inflected with the elements of a “trans-serial.” Henry Jenkins argues that “transmedia storytelling represents a process where integral elements of a fiction get dispersed systematically across multiple delivery channels” (emphasis in original, “Transmedia”). I use the word “trans” to define the gap between novelistic texts and film. Throughout Williams Gamaker’s series, she uses many textual citations from Godden’s novel, and dialogue from Pressburger and Powell’s film. In other words, verbal elements as well as filmic images are adapted in Hutcheon’s sense and transmediated in Jenkins’s sense. To build the “serial” concept for my analysis requires re-working concepts from television studies. Jason Mittell introduces “narrative complexity” as the “redefinition of episodic forms under serial narration” (“Narrative,” 32). In serial TV, characters and narratives develop over a sequence of episodes and seasons. In serial TV, missing one episode can thwart the viewer’s reception of later ones. Mittell’s examples reveal the plasticity of the narrative complexity concept. He mentions TV series that play games with the audience’s expectations. As Mittell points out, Seinfeld has reflexive qualities (“Narrative,” 35) and Twin Peaks mixes genres (“Narrative,” 33). I would add that Lynch’s creative liberties offered characters who could appear and disappear while leaving their arcs hanging intriguingly unresolved. The creative possibilities of reflexivity via seriality, of characters who appear and disappear or return in different guises, are strategies that underpin William’s Gamaker’s short film serial. The third in her trilogy, The Eternal Return (in post-production 2018) fictionalises the life of Sabu, the actor who played the General’s son in Black Narcissus. Once again, the protagonist, this time male, is played by Krishna Istha, a non-binary transgender actor who, by taking all the lead roles in William’s Gamaker’s trilogy, grows over the serial as a malleable ethnic and transgender subject. Importantly, The Eternal Return carries residues of the characters from The Fruit Is There to Be Eaten by casting the same team of actors again (Charlotte Gallagher and myself Catherine Lord), and switching their genders. Istha played Kanchi in the previous two episodes. The General’s son, played by Sabu, courted Kanchi in Black Narcissus. In The Eternal Return, Istha crosses the character and gender boundary by playing Sabu. Such casting tactics subvert the gender and colonial hegemonies inherent in Pressburger and Powell’s film.The reflexive and experimental approach of Williams Gamaker’s filmmaking deploys serial narrative tactics for its political goals. Yet, the use of “serial” needs to be nuanced. Glen Creeber sets out three terms: “episodic,” “series” and “serial.” For Creeber, a series provides continuous storylines in which the connection between episodes is strong. In the serial format, the connection between the episodes is less foregrounded. While it is not possible to enjoy stand-alone episodes in a serial, at the same time, serials produce inviting gaps between episodes. Final resolutions are discouraged so that there are greater narrative possibilities for later seasons and the audience’s own game of speculative storytelling (11).The emerging “serial” gaps between Williams Gamaker’s episodes offer opportunities for political interpretation. From House of Women and The Fruit Is There to Be Eaten, Kanchi develops an even stronger political voice. Kanchi’s character arc moves from the wordless obedience of Pressburger and Powell’s feature to the transgender voice of post-colonial discourse in House of Women. In the next episode, The Fruit Is There to Be Eaten, Kanchi becomes Clodagh’s guide both politically, spiritually, and erotically.I will read The Fruit Is There to Be Eaten as both my primary case-study and as the third episode in what I shall theorise to be a four-part serial. The first is the feature film Black Narcissus. After this is Williams Gamaker’s House of Women, which is then followed by The Fruit Is There to Be Eaten, my central case study here. There may be immediate objections to my argument that Williams Gamaker’s series can be read by treating Pressburger and Powell’s feature as the first in the series. After all, Godden’s novel could be theorised as the camouflaged pilot. Yet, a series or serial is defined as such when it is in the same medium. Game of Thrones (2011-) is a TV series that adapts George R.R. Martin’s novel cycle, but the novels are not episodes. In this regard, I follow Hutcheon’s emphasis on theorising adapted works as forged between different media, most commonly novels to films. The adaptive “deliveries” scatter through The Fruit Is There to Be Eaten with an ecological precision.Eco SeriesEcological descriptions from Godden’s novel and Pressburger and Powell’s mise-en-scene are performed in The Fruit Is There to Be Eaten through Kelly Hunter’s velvety voiceover as it enjoys a painterly language: butterflies daub the ferns with “spots of ochre, scarlet, and lemon sherbet.” Hutcheon’s term transcoding usefully describes the channelling of particles from the novelist’s text into an intensified, ecological language and cinematic mise-en-scene. The intensification involves an ingestion of Godden’s descriptive prose, which both mimics and adds an adjectival and alliterative density. The opening descriptions of the nuns’ arrival in Mopu is a case in point. In the novel, the grooms joke about the nuns’ habits appearing as “snows, tall and white” (Godden “Black,” 1). One man remarks that they look like “a row of teeth” (Godden “Black,” 2). Williams Gamaker resists shots of nuns as Godden described them, namely on Bhotiya ponies. Rather, projected onto a white screen is an image of white and red flowers slowly coming into focus. Kelly Hunter’s voiceover describes the white habits as a set of “pearly whites” which are “hungry for knowledge” and “eat into the landscape.” White, western nuns in white habits are metaphorically implied to be like a consuming mouth, eating into Indian territories and Indian people.This metaphor of colonial consumption finds its corollary in Godden’s memoirs where she describes the Pressburger, Powell, and Simons representation of Kanchi as “a basket of fruit, piled high and luscious and ready to eat” (“A House,” 24-5; 52). The nun’s quest colonially consumes Mopu’s natural environment. Presumably, nuns who colonially eat consume the colonised Other like fruit. The Kanchi of the feature film Black Narcissus is a supporting character, performed by Simmons as mute, feral and objectified. If Kanchi is to release herself from the “fruity” projections of sexism and racism, it will be through the filmmaker’s aesthetic and feminist tactic of ensuring that planets, trees, fruits and flowers become members of the film cast. If in episode 1 (Black Narcissus), plants and Asian subalterns are colonised, in episode 2, House of Women, these fruits and flowers turn up as smart, young Asian women actors with degrees in law and photography, ready to hold their own in the face of a faceless interviewer. In episode 3, The Fruit Is There to Be Eaten, it is important that Krishna Istha’s Kanchi, turning up like a magical character from another time and space (transformed from episode 1), commands the film set amidst an excess of flowers, plants and fruits. The visual overflow correlates with Kanchi’s assertiveness. Flowers and Kanchi know how to “answer back.”Like Black Narcissus the feature, The Fruit Is There to Be Eaten relies heavily on a mise-en-scene of horticultural and mountain ecology. Just as Michael Powell filmed at Pinewood and Leonardslee Gardens in East Sussex, Williams Gamaker used Rotherhithe’s Brunel Museum roof Gardens and Sands Film Studios. The lusciousness of Leonardslee is film-intertextually echoed in the floral exuberance of the 2018 shots of Rotherhithe. After the crew have set up the classroom, interwoven with Kelly Hunter’s voiceover, there is a hard cut to a full, cinematic shot of the Leonardslee garden (fig. 1).Then cutting back to the classroom, we see Kanchi calmly surveying the set, of which she is the protagonist, with a projection of an encyclopaedic display of the flowers behind her. The soundtrack plays the voices of young women students intoning the names of flowers from delphinium to lupens.These meta-filmic moments are supported by the film’s sharp juxtaposition between classroom and outdoor scenes. In Pressburger and Powell’s school scenes, Sister Ruth attempts to teach the young General how to conjugate the French verb “recevoir.” But the lesson is not successfully received. The young General becomes aphasic, Kanchi is predictably mute and the children remain demure. Will colonialism let the Other speak? One way to answer back in episode 3 is through that transgressive discourse, the language of flowers.In The Fruit Is There to Be Eaten, the young women study under Sister Clodagh and Sister Philippa (myself, Catherine Lord). The nuns teach botanical lists and their ecological contexts through rote learning. The young women learn unenthusiastically. What is highlighted is the ludicrous activity of repetition and abstractions. When knowledge becomes so objectified, so do natural environments, territories and people. Clodagh aligns floral species to British locations. The young women are relatively more engaged in the garden with Sister Philippa. They study their environment through sketching and painting a diverse range of flowers that could grow in non-British territory. Philippa is the now the one who becomes feral and silent, stroking stalks and petals, eschewing for the time being, the game of naming (fig. 2).However, lessons with colonial lexicons will be back. The young women look at screen projections of flowers. Sister Philippa takes the class through an alphabet: “D is for Dogbright … L is for Ladies’ Fingers.” Clodagh whirls through a list of long, Latin names for wild flowers in British Woodlands. Kanchi halts Clodagh’s act of associating the flowers with the British location, which colonizes them. Kanchi asks: “How many of us will actually travel, and which immigration border will test our botanical knowledge?” Kanchi then presents a radically different alphabet, including “Anne is African … Ian is Intersex … Lucy loves Lucy.” These are British names attributed to Africans, Arabs, and Asians, many of their identities revealed to be LGBQT-POC, non-binary, transgender, and on the move. Clodagh’s riposte is “How do you know you are not travelling already?” The flowers cannot be pinned down to one location. They cannot be owned by one nation.Like characters who travel between episodes, the travelling flowers represent a collision of spaces that undermine the hegemonies of race, gender and sexuality. In episode 1, Black Narcissus the feature film, the western nuns face the immensities of mountain atmosphere, ecology and an unfamiliar ethnic group. In episode 2, House of Women, the subalterns have transformed their role, achieving educational and career status. Such political and dramatic stakes are raised in episode 3, The Fruit Is There to Be Eaten. There is a strong focus on the overlapping oppressions of racial, colonial and ecological exploitation. Just as Kanchi has a character arc and serial development, so do plants, fauna, fruits, flowers and trees. ‘Post’-Space and Its AtmosphereThe British Empire colonised India’s ecological space. “Remember you and your God aren't on British Territory anymore” declares the auditioning Krishna Istha in House of Women. Kanchi’s calm, civil disobedience continues its migration into The Fruit is There to be Eaten between two simultaneously existing spaces, Mopu and Rotherhithe, London. According to literature scholar Brian McHale, postmodern worlds raise ontological questions about the dramatic space into which we are drawn. “Which” worlds are we in? Postmodern worlds can overlap between separate spaces and different temporalities (McHale 34-35). As McHale notes, “If entities can migrate across the semipermeable membrane that divides a fictional world from the real, they can also migrate between two different fictional worlds” (35).In The Fruit Is There to Be Eaten, the semipermeable membrane between it and Black Narcissus folds together the temporalities of 1947 and 2018, and the terrains of India and London. Sister Philippa tells a Kanchi seeking Mopu, that “My dear, you are already here.” This would seem odd as Sister Philippa describes the death of a young man close to Saint Mary’s Church, London. The British capital and woodlands and the Himalayas co-exist as intensified, inter-crossing universes that disrupt the membranes between both colonial and ecological space-time, or what I term “post-space.”Williams Gamaker’s post-spaces further develop Pressburger and Powell’s latent critique of post-colonialism. As film scholar Sarah Street has observed, Black Narcissus the film performs a “post-colonial” exploration of the waning British Empire: “Out of the persistence of the colonial past the present is inflected with a haunting resonance, creating gaps and fissures” (31). This occurs in Powell’s film in the initial Calcutta scenes. The designer Alfred Junge made “God shots” of the nuns at dinner, creating from them the iconic shape of a cross. This image produces a sense of over-exactness. Once in the mountains, it is the spirit of exactitude that deteriorates. In contrast, Williams Gamaker prefers to reveal the relative chaos of setting up her world. We watch as the crew dress the school room. Un-ceremoniously, Kanchi arrives in shorts before she picks up a floral dress bearing the label “Kanchi.” There is then a shot in which Kanchi purveys the organised set, as though she is its organiser (fig. 3).Post-spaces are rich in atmosphere. The British agent Dean tells Clodagh in Black Narcissus the film that the mountain “is no place to put a nunnery” due its “atmosphere.” In the climactic scene of The Fruit Is There to Be Eaten, Kanchi and Clodagh face two screens revealing the atmospheric projection of the high mountains, the black cut between them visible, like some shadowy membrane. Such aesthetic strategies continue Powell’s use of technical artifice. Street details the extensive labour of technical and craft work involved in creating the artificial world of Black Narcissus, its mountains, artificial colours, and hence atmosphere, all constructed at Pinewood studios. There was a vast amount of matte painting and painting on glass for special effects (19).William Gamaker’s screens (projection work by Sophie Bramley and Nick Jaffe) reflexively emphasise atmosphere as artifices. The atmosphere intensifies with the soundscape of mountain air and Wayne Urquhart’s original and haunting music. In Powell and Pressburger’s feature, Brian Easdale’s music also invokes a sense of mystery and vastness. Just as TV series and serials maintain musical and mise-scene-scene signatures from one episode to another, so too does Williams Gamaker reframe her precursor’s cinematic aesthetics with that of her own episode. Thus, serial as stylistic consistency is maintained between episodes and their post-spaces.At the edge of such spaces, Kanchi will scare Clodagh by miming a tight-rope walk across the mountain: it is both real and pretend, dramatic, but reflexively so. Kanchi walks a membrane between colliding worlds, between colonialism and its transgression. In this episode of extreme spirituality and eroticism, Kanchi reaches greater heights than in previous episodes, discoursing on the poetics of atmosphere: “… in the midst of such peaks, one can draw near what is truly placeless … the really divine.” Here, the membrane between the political and cultural regions and the mountains that eschew even the human, is about to be breached. Kanchi relates the legend of those who go naked in the snow. These “Abominable Men” are creatures who become phantoms when they merge with the mountain. If the fractures between locations are too spacious, as Kanchi warns, one can go mad. In this episode 3, Kanchi and Clodagh may have completed their journeys. In Powell and Pressburger’s interpretation, Sister Ruth discards nun’s attire for a Parisian, seductive dress and red lipstick. Yet, she does so for a man, Dean. However, the Sister Clodagh of 2018 is filmed in a very long take as she puts on an elegant dress and does her make-up. In a scene of philosophical intimacy with Kanchi, the newly dressed Clodagh confesses her experience of “immensity.” As they break through the erotic membrane separating their identities, both immersed in their full, queer, transgender kiss, all racial hierarchies melt into atmosphere (fig. 4).Conclusion: For a Pitch By making a film as one episode in a series, Williams Gamaker’s accomplishment is to enhance the meeting of narrative and political aims. As an arthouse film serial, The Fruit Is There to Be Eaten has enabled definitions of “serial” to migrate from the field of television studies. Between Hutcheon’s “adaptation” and Mittell and Creeber’s articulations of “narrative complexity,” a malleable concept for arthouse seriality has emerged. It has stretched the theoretical limits of what can be meant by a serial in an arthouse context. By allowing the notion of works “adapted” to occur between different media, Henry Jenkins’ broader term of “transmedia storytelling” (Convergence) can describe how particles of Godden’s work transmigrate through episodes 1, 2, and 3, where the citational richness emerges most in episodes 3, The Fruit Is There to Be Eaten.Because one novel informs all the episodes while each has entirely different narratives and genres, The Fruit Is There to Be Eaten is not a serial adaptation, as is Game of Thrones. It is an experimental serial inflected with trans-serial properties. Kanchi evolves into a postcolonial, transgender, ecological protagonist who can traverse postmodern worlds. Perhaps the witty producer in a pitch meeting might say that in its serial context, The Fruit Is There to Be Eaten is like a cross between two fantasy TV serials, still to be written: Transgender Peaks meets Kanchi Is the New Black. The “new black” is multifaceted and occupies multi-worlds in a post-space environment. ReferencesCreeber, Glen. Serial Television: Big Drama on the Small Screen. London: BFI, 2004.Godden, Rumer. 1939. Black Narcissus: A Virago Modern Classic. London: Hatchette Digital, 2013.———. A House with Four Rooms. New York: William Morrow, 1989. Hutcheon, Linda. A Theory of Adaptation. 2nd ed. New York: New York University Press, 2012.Jenkins, Henry. Convergence Culture: Where Old and New Media Collide. New York: New York University Press, 2006.———. “Transmedia, 202: Further Reflections.” Confessions of an Aca-Fan 1 Aug. 2011. 1 May 2012 <http://henryjenkins.org/blog/2011/08/defining_transmedia_further_re.html>.McHale, Brian. Postmodernist Fiction. London: Routledge, 1987.Powell, Michael. A Life in Movies: An Autobiography. London: Heinemann, 1986.Mittell, Jason. “Narrative Complexity in Contemporary American Television.” The Velvet Light Trap 58 (Fall 2006): 29-40. Street, Sarah. Black Narcissus. London: I.B. Tauris, 2005.FilmographyBlack Narcissus. Dirs. Michael Powell and Emeric Pressburger. Pinewood Studios, 1947.House of Women. Dir. Michelle Williams Gamaker. Cinema Suitcase, 2017.The Fruit Is There to Be Eaten. Dir. Michelle Williams Gamaker. Cinema Suitcase, 2018.The Eternal Return. Dir. Michelle Williams Gamaker. Cinema Suitcase, 2018-2019.