Margaret Clitherow

In the life of Margaret Clitherow (b. 1552/3–d. 1586), international Counter-Reformation piety met English national and provincial politics and led to the creation of a Catholic martyr. She was born Margaret Middleton in predominantly Protestant York and in 1571 married a widowed butcher and father of two, John Clitherow. By the end of 1574 she had given him at least two more children but had also embraced Catholicism, refusing to attend prescribed Protestant services. This recusancy resulted in three prison terms, each of six months or more, in 1577–1578, 1580–1581, and 1583–1584. She was particularly inspired by the heroism of missionary priests from the English seminaries in Continental Europe and made a point of sheltering them at the family home in York’s Shambles. One such was John Mush, who returned from Rome to England in 1583 and became her spiritual director from c. 1584. The 1585 Act against Jesuits and seminary priests made it a capital felony to harbor such clerics: the sentence could be death. On 10 March 1586 the Clitherows’ house was searched, evidence of Catholic worship was found and Margaret arrested. Her trial followed four days later, though it was for her refusal to enter a plea that she was sentenced to death peine forte et dure, being crushed to death. Her stepfather was then serving as York’s lord mayor, so it was a high-profile case in a close-knit community. Every effort was made to prevent the law taking its course, but Margaret would not be dissuaded from the path of martyrdom. The sentence was executed on 25 March, crushed to death under a door loaded with weights. Mush was among those who buried her body; he then wrote a life of the martyr. That Life is integral to all subsequent developments: popular Catholic devotion to the “Pearl of York,” her inclusion among the lives of the martyred priests, the opening of a formal process in 1874, beatification by Pius XI in 1929, and canonization—as one of the Forty Martyrs of England and Wales—by Paul VI in 1970. Apart from the pious and the scholarly, there are few obvious divisions within the literature on Margaret Clitherow: Reference Works and an Overview derive from John Mush’s Life. Other Lives either parallel Mush or follow in his wake, though there are many other sources for wider studies of Recusancy in Yorkshire. For the martyr’s Trial and Death one must rely on Mush and his sources. His failure to locate the place of her burial has had diverse consequences, as conveyed in the final section of the present article, Burial and Legacy.

Tears in Heaven: Tracing the Contours of a Pan-European Transconfessional Genre

This article explores the genesis, proliferation, and readership of an understudied genre of religious poetry in early modern Europe. The weeping poem—a devotional literary genre combining elements of epic narrative and Petrarchan lyric that focused specifically on the religious grief of biblical figures—swept across Europe in the forty years around the turn of the seventeenth century. Although this genre was instigated by the Italian Luigi Tansillo’s 1560 Le Lagrime di San Pietro and has often been read as exhibiting a distinctively Counter-Reformation spirituality, our survey of weeping poems uncovers the surprising reach of this genre across multiple languages and even into Protestant England. The range and popularity of this specific kind of weeping poetry across early modern national, linguistic, and confessional lines shows how this constellation of texts transmitted a new form of devotional affect founded on imaginative identification with weeping biblical narrators. In other words, these poems demonstrate how interiority, rather than factional political or theological difference, could be the basis for new emotional communities of worship. Moreover, the relative obscurity of this genre to scholars prompts new questions around the viability of continuing to explore early modern European literary traditions from the perspective of nationalist/linguistic/confessional frameworks.

A Spectral Spectacle

After Amsterdam’s late medieval Catholic monasteries were surrendered to the Protestant government in 1578, four of these properties were converted into an orphanage, mental asylum, and gender-specific reformatories respectively before the turn of the century. Portals with Dutch Mannerist expressions were installed at the principal entrances as a publicly visible feature of modernisation for the repurposed complexes. This essay is a study of these architectural objects and their socio-political value for the city’s philanthropic campaign that affirmed middle-class power. It argues that the portals, completed with narrative relief panels and didactic inscriptions, were a means for Amsterdam’s authorities to redefine the spectacle of social marginality. Once a concrete sight of panhandlers and vagrants occupying the urban landscape, to the general population underclass visibility became an abstract image of civic discipline. Such an image enabled sequestered and disappeared lives to reappear, with a spectral quality integral to Foucault’s analysis of modern society’s compulsion to stow away indigent bodies. Considering the seventeenth-century Dutch moral geography of moderating wealth through philanthropy, such a ‘spectral spectacle’ paralleled the Baroque theatricality of Counter-Reformation Rome as a spatial experience that advanced a more secular mode of devotion to the community.

Education, Religion, and Corruption/Prosperity (A), (B), (C), (1), (2)

This chapter demonstrates the influential association of Protestantism and prosperity by explaining its historical focus on education and human capital building.Historically (and statistically), one key mechanism driving prosperity/transparency has been the Protestant emphasis on literacy so as to promote reading and understanding the Bible among wider circles (Becker & Woessmann, 2009). This contrasted starkly with the Roman Catholic practice of reciting parts of the Gospel in Latin scholarly language to mostly illiterate peasants (Androne, 2014). The teaching of God’s Word in vernacular languages created linguistic and methodical skills (i.e. exegetical understanding) that proved valuable beyond the religious realm. This practice also led to the accumulation of human capital, and thereby opened and perpetuated an important educational (and hence prosperity) gap between Protestants and Roman Catholics over time.As part of the Catholic Counter-Reformation, the Jesuits have competed with Protestant education but attaching less importance to the Scriptures in their schooling. Some South American areas influenced by Jesuit missions exhibit 10–15% higher human capital and income than the surrounding Catholic populations. Yet, Jesuit instruction has been largely elitist and far less encompassing than Protestant educational coverage and accomplishment.

Reformation and Counter-Reformation in Europe

This chapter provides an overview of the Protestant and Catholic Reformations in Europe. It begins by establishing the significance of the Reformation and commenting on recent trends in historical scholarship. An outline of theological change during the period follows, before consideration of the political dimension of religious reform across Europe, including the position of religious ‘radicals’, and the development of theories of resistance against persecuting secular rulers. The chapter moves on to consider the impact of the Reformations on religious belief, practice, and identity, looking at the spread of reform through visual and musical means, as well as topics such as education and disenchantment. It ends with the social impacts of Reformation on religious violence, toleration, and gender, and concludes by suggesting that the transformations instigated by the Catholic and Protestant Reformations wrought changes of great magnitude and complexity upon the Churches, nations, and peoples of early modern Europe.

‘Purest Bones, Sweet Remains, and Most Sacred Relics.’ Re-Fashioning St. Kazimierz Jagiellończyk (1458–84) as a Medieval Saint between Counter-Reformation Italy and Poland-Lithuania

This article explores the Counter-Reformation medievalization of Polish–Lithuanian St. Kazimierz Jagiellończyk (1458–1484)—whose canonization was only finalized in the seventeenth century—as a case study, taking up questions of the reception of cults of medieval saints in post-medieval societies, or in this case, the retroactive refashioning into a venerable medieval saint. The article investigates these questions across a transcultural Italo–Baltic context through the activities of principal agents of the saint’s re-fashioning as a venerable saint during the late seventeenth century: the Pacowie from the Grand Duchy of Lithuania and the Medici from the Grand Duchy of Tuscany, during a watershed period of Tuscan–Lithuanian bidirectional interest. During this period, the two dynasties were entangled not only by means of the shared division of Jagiellończyk’s bodily remains through translatio—the ritual relocation of relics of saints and holy persons—but also self-representational strategies that furthered their religio-political agendas and retroactively constructed their houses’ venerable medieval roots back through antiquity. Drawing on distinct genres of textual, visual, and material sources, the article analyzes the Tuscan–Lithuanian refashioning of Kazimierz against a series of precious reliquaries made to translated holy remains between Vilnius to Florence to offer a contribution to the entangled histories of sanctity, art and material culture, and conceptual geography within the transtemporal and transcultural neocolonial context interconnecting the Middle Ages, Age of Reformations, and the Counter-Reformation between Italy and Baltic Europe.

Vittoria Colonna

This edited collection presents fresh and original work on Vittoria Colonna, perhaps the outstanding female figure of the Italian Renaissance, a leading Petrarchist poet, and an important figure in the Italian Reform movement. Until recently best known for her close spiritual friendship with Michelangelo, she is increasingly recognized as a powerful and distinctive poetic voice, a cultural and religious icon, and an important literary model for both men and women. This volume comprises compelling new research by established and emerging scholars in the fields of literature, book history, religious history, and art history, including several studies of Colonna's influence during the Counter-Reformation, a period long neglected by Italian cultural historiography. The Colonna who emerges from this new reading is one who challenges traditional constructions of women's place in Italian literature; no mere imitator or follower, but an innovator and founder of schools in her own right.

Vittoria Colonna

This edited collection presents fresh and original work on Vittoria Colonna, perhaps the outstanding female figure of the Italian Renaissance, a leading Petrarchist poet, and an important figure in the Italian Reform movement. Until recently best known for her close spiritual friendship with Michelangelo, she is increasingly recognized as a powerful and distinctive poetic voice, a cultural and religious icon, and an important literary model for both men and women. This volume comprises compelling new research by established and emerging scholars in the fields of literature, book history, religious history, and art history, including several studies of Colonna’s influence during the Counter-Reformation, a period long neglected by Italian cultural historiography. The Colonna who emerges from this new reading is one who challenges traditional constructions of women’s place in Italian literature; no mere imitator or follower, but an innovator and founder of schools in her own right.