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A landmark in Lascasian scholarship: the work of seventeen scholars, contributions span the fields of history, Latin American studies, literary criticism, philosophy and theology.

Abstract This article offers a corrective to the widely held idea that the modern concept of spirituality is traceable to the seventeenth century French notion of spiritualité. Instead, the argument is made that the sixteenth and seventeenth century Spanish terms spiritual and spiritualidad are earlier expressions of the modern concept of spirituality. The article opens with an examination of the place of spirituality in the academic study of religion and proceeds to a discussion of the premises of conceptual history and modern lexicography. In the closing section, the author analyses a plethora of lexicographical and other primary source material from the medieval to the early modern periods that demonstrate the usage of the terms spirital and espiritualidad in Spain as well as in colonial Latin America. Among the sources examined are Sebastián de Covarrubias Orozco, Tesoro de la lengua castellana (Madrid: Luis Sánchez, 1611); Fernando de Valverde, Vida de Jesu Christo nuestro señor (Lima: Luis de Lyra, 1657); and Diccionario de la lengua castellana (Madrid: En la imprenta de Francisco del Hierro, 1726-1739).

This article offers a corrective to the widely held idea that the modern concept of spirituality is traceable to the seventeenth century French notion of spiritualité. Instead, the argument is made that the sixteenth and seventeenth century Spanish terms spiritual and spiritualidad are earlier expressions of the modern concept of spirituality. The article opens with an examination of the place of spirituality in the academic study of religion and proceeds to a discussion of the premises of conceptual history and modern lexicography. In the closing section, the author analyses a plethora of lexicographical and other primary source material from the medieval to the early modern periods that demonstrate the usage of the terms spirital and espiritualidad in Spain as well as in colonial Latin America. Among the sources examined are Sebastián de Covarrubias Orozco, Tesoro de la lengua castellana (Madrid: Luis Sánchez, 1611); Fernando de Valverde, Vida de Jesu Christo nuestro señor (Lima: Luis de Lyra, 1657); and Diccionario de la lengua castellana (Madrid: En la imprenta de Francisco del Hierro, 1726–1739).

The article argues that Baptists, General and Particular, linked the practice of immersion or dipping with a lay and anti-clerical conception of Christian ministry. Moreover, it claims that Baptist leaders who were involved in the introduction of dipping saw the practice as a sign of lay supremacy. The argument traces the Baptist laical and anti-clerical conception of Christian ministry by examining relevant texts by Baptists leaders such as Thomas Helwys (1556–1616), John Murton (1585–c. 1626), and Edmund Chillenden (fl. 1631–1678). Drawing on Rosemary O’Day’s “professionalization thesis,” the contention is made that Particular Baptists moved away from the strong anti-clericalism of the movement in the direction of the adoption of professional standards of ministry. Moreover, the article examines the strong correlation between the themes of laical authority and dipping in tracts that were published between 1641 and 1645 by Edward Barber (d. 1663), A.R. (fl. 1642), Benjamin Cox (1595–1663?), Hanserd Knollys (1598–1691), and William Kiffin (1616–1701).

Abstract The article argues that Baptists, General and Particular, linked the practice of immersion or dipping with a lay and anti-clerical conception of Christian ministry. Moreover, it claims that Baptist leaders who were involved in the introduction of dipping saw the practice as a sign of lay supremacy. The argument traces the Baptist laical and anti-clerical conception of Christian ministry by examining relevant texts by Baptists leaders such as Thomas Helwys (1556-1616), John Murton (1585-c. 1626), and Edmund Chillenden (fl. 1631-1678). Drawing on Rosemary O'Day's \"professionalization thesis,\" the contention is made that Particular Baptists moved away from the strong anti-clericalism of the movement in the direction of the adoption of professional standards of ministry. Moreover, the article examines the strong correlation between the themes of laical authority and dipping in tracts that were published between 1641 and 1645 by Edward Barber (d. 1663), A.R. (fl. 1642), Benjamin Cox (1595-1663?), Hanserd Knollys (1598-1691), and William Kiffin (1616-1701).

An examinination of the role that Catholic missionary orders played in the dissemination of accounts of Christian martyrdom in Japan. The author offers an overarching portrayal of the writing, printing, and circulation of books of \"Japano-martyrology.\".

The articles collected in this special issue of the Journal of Early Modern Christianity deal with the topic of early-modern theologies of race in the age of European expansion. Contributors individually engage the broad question of how attributes of biological difference were construed in theological terms. In other words, they explore the intersectionality of theology and race as a category for the construction of anthropological difference. Moreover, these essays examine specific cases belonging to what can be described as the formative stage of peripheral Catholicism. Together they call our attention to the ways in which Catholics welded theological and racial discourses just as a wider institutional scaffolding was being erected around the globe as a result of missionary endeavors.

Clerical attitudes toward reading and the book can help explain the spread of literacy as well as the marked popular interest in devotional literature in sixteenth-century Spain. The author argues that the Spanish clergy played an important, although underestimated, role in the dissemination of literality (i.e. knowledge of letters) in the early part of the sixteenth century. The article demonstrates how the catechetical efforts of Catholic clergy contributed to the long term forging of a confessional literary culture, a literary culture informed by Catholic religious ideas. The author moves away from customary scholarly focus on the coercive role of the clergy, examining instead how members of the clergy crafted a spirituality of reading. The article thus explores how the Spanish clergy elaborated a constructive understanding of reading that fused together the practice of reading, understood as spiritual/devotional practice, with the contents of the faith. Synodal constitutions as well as diverse genres of devotional literature are brought to bear as the author explains how the Spanish clergy endeavored to make a lay Catholic reader.

A landmark in Lascasian scholarship: the work of seventeen scholars, contributions span the fields of history, Latin American studies, literary criticism, philosophy and theology.

Scholars have identify Juan de Ávila (1499-1569) as the author of a distinctively judeoconverso spirituality. However, there are no comprehensive studies that seriously take into account his background. The present work seeks to analyze his spirituality against its proper early-modern Spanish background.