By Mark Greengrass
“The most modern quantity to seem within the Penguin heritage of Europe. Like its spouse volumes, [Christendom Destroyed] is no breezy survey yet a masterly synthesis of intensity and breadth."—The Wall road Journal
“The political and spiritual conflicts of early smooth Europe obtain fine quality therapy from Greengrass.... an first-class addition to the hot Penguin heritage of Europe.”—Financial Times
From peasants to princes, not anyone used to be untouched by way of the religious and highbrow upheaval of the 16th century. Martin Luther’s problem to church authority forced Christians to ascertain their ideals in ways in which shook the principles in their faith. the following divisions, fed by way of dynastic rivalries and army adjustments, essentially altered the kinfolk among ruler and governed. Geographical and clinical discoveries challenged the solidarity of Christendom as a trust community. Europe, with all its divisions, emerged as an alternative as a geographical projection. Chronicling those dramatic alterations, Thomas extra, Shakespeare, Montaigne, and Cervantes created works that proceed to resonate with us.
Spanning the years 1517 to 1648, Christendom Destroyed is Mark Greengrass’s magnum opus: a wealthy tapestry that fosters a deeper realizing of Europe’s id this present day.
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Additional resources for Christendom Destroyed: Europe 1517-1648 (The Penguin History of Europe)
1–38, Royal Society, London. 18. , LIV (1997), 138; Ruth Paley, Cristina Malcolmson, and Michael Hunter, “Parliament and Slavery, 1660–c. 1710,” Slavery and Abolition, XXXI (2010), 257–281. , 2008), 14–27. 20 • Introduction colonialism, and the like. Ministers in the first generation of the Great Migration, such as John Eliot, offered what became a widely accepted interpretation of New World discovery and the success of his people there. During the formation of the Society for the Propagation of the Gospel (1644–1648), Eliot developed a theory of the dispersal and degeneration of the lost tribes in North America, basing his argument on Deuteronomy 28:64.
13 Neither material in its composition nor fully outside the material world, the human soul occupied an enticing space between the material and the spiritual. Consequently, its ontology spawned considerable debate between the sixteenth and eighteenth centuries. 14 This debate over the soul landed some philosophers, most notably Thomas Hobbes, in a great deal of trouble. Hobbes caused such a stir not simply because The Leviathan (1651) highlighted the ascendancy of atheism. Rather, The Leviathan threatened to disenchant the world through its fundamental denial of a cosmic perfection that could be only fleetingly grasped.
Assurance purified the knowledge acquired through the human senses, cautiously carving out an avenue to divinity that presented the potential to exceed the boundaries of what could be known exclusively through revelation. Greatly reducing the dangerous phenomena that natural philosophers came to call phantasms and theologians called hypocrisy, theologians and natural philosophers turned to human souls to acquire new knowledge of the divine. Throughout the Atlantic world, experimental religion and experimental philosophy increasingly became a means of affirming an otherwise elusive external reality.
Christendom Destroyed: Europe 1517-1648 (The Penguin History of Europe) by Mark Greengrass