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humanities 189 university of toronto quarterly, volume 73, number 1, winter 2003/4 their tribes within the other=s communities to learn their ways and language. The dynamics of survival could mean a relaxation of European norms, including traditional political divisions among competing nations. If the volume has a fault, it is that too many of the essays posit an overly reductive and homogenous view of the Renaissance, one that does not acknowledge the variety of European responses to it. In a few essays, too, wrestling with conceptual models appears an end in itself rather than a point of departure. Yet, overwhelmingly, this is a volume that substantially furthers how we understand early modern Canada. With new research that is similarly redrawing Renaissance Europe=s relations with the Near and Far East, a powerful challenge to the often cosy nationalist and/or postcolonial preoccupations of recent writing on the European >Age of Discovery= is determinedly underway. (THOMAS HEALY) Kathleen M. Comerford and Hilmar M. Pabel, editors. Early Modern Catholicism: Essays in Honour of John W. O=Malley, S.J. University of Toronto Press 2001. xxxiii, 324. $70.00 This collection of essays marks the fifth volume in John O=Malley=s association with the University of Toronto Press. He has edited three in the Erasmus edition and coedited, with Gauvin Bailey, T. Frank Kennedy, and Frank Harris, the enormous collection of essays on Jesuit art, culture, and science, papers given at the first conference on this topic in 1997. Another collection, also bound, I think, for the Press, is planned from the second, held at Boston College in 2002. He has published elsewhere, on a range of subjects, Erasmus, Renaissance rhetoric, studies of religious culture in the sixteenth century, reflections on Vatican II. In Trent and All That: Renaming Catholicism in the Early Modern Era, he suggested, after a review of more confrontational descriptions, that the most useful term for the field whose study he has led is >early modern Catholicism= as contrasted to CounterReformation , or even to its recent replacement, Catholic Reformation. His suggested change effectively puts Catholicism into early modern history. One of his early books was on the first Jesuits, and he has written on Jesuit spirituality. He is the editor of the very useful Catholicism in Early Modern History: A Guide to Research. It is clear from the notes and allusions in this Festschrift that he has also been a committed teacher, mentor, and advisor for a generation of students who acknowledge and quote him in nearly every one of these papers. The authors of the sixteen essays range widely across the field O=Malley has renamed, from an account of the influence of the fifth council of the Lateran on the Council of Trent (Nelson H. Minnich), to the papacy in the age of reform (William V. Hudon), to the episcopacy in sixteenth-century Italy (Francesco D. Cesareo) , minority and popular Catholicism (Christine Kooi and Keith P. Luria respectively ), teaching religion in the sixteenth and 190 letters in canada 2002 university of toronto quarterly, volume 73, number 1, winter 2003/4 seventeenth centuries (Kathleen M. Comerford), and the new clerks regular of the sixteenth century (Mark J. Lewis). Jesuit activity is studied in papers on confraternities as modes of spiritual community (Nicholas Terpstra), on the non-Spanish contribution to South American colonial architecture (Gauvin Alexander Bailey), on the catechism as a musical event (T. Frank Kennedy), and on the adaptation of the composition of place from the Exercises to a Chinese setting ( Xiaoping Lin). The importance of Erasmus for O=Malley is recognized in Hilmar M. Pabel=s essay on the Ars Moriendi, his concern with rhetoric and preaching in Corrie E. Norman=s study of preaching and ritual on Holy Thursday in the court of Paul V. Before O=Malley=s study it was often thought that preaching was badly neglected. In her paper on the Daughters of Charity, Susan E. Dinan begins by observing that the subject of gender finds its place more easily in O=Malley=s new terminology, as does D. Jonathan Grieser=s concern with Catholics and Anabaptists. These wider spaces allow for some revaluation, shown in particular by Wietse...


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