The title for this work comes from the Puritan minister Increase Mather, who used the colorful metaphor to express his concern about the state of English Protestantism. Like many New Englanders, Mather’s fears about the creeping influence of French Catholicism stemmed from English conflicts with France that spilled over into the colonial frontiers from French Canada. The most consistently fragile of these frontiers was the Province of Maine, notorious for attracting settlers who had “one foot out the door” of New England Puritanism. It was there that English Protestants and French Catholics came into frequent contact. The Spice of Popery: Converging Christianities on an Early American Frontier shows how, between the volatile years of 1688 to 1727, the persistence of Catholic people and culture in New England's border regions posed consistent challenges to the bodies and souls of frontier Protestants. Taking a cue from contemporary observers of religious culture, as well as modern scholars of early American religion, social history, material culture, and ethnohistory, Laura M. Chmielewski explores this encounter between opposing Christianities on an early American frontier. She examines the forms of lived religion and religious culture—enacted through gestures, religious spaces, objects, and discreet religious expressions—to elucidate the range of experience of its diverse inhabitants: accused witches, warrior Jesuits, unorthodox ministers, indigenous religious thinkers, voluntary and involuntary converts. Chmielewski offers a nuanced perspective of the structured categories of early American Christian religious life, suggesting that the terms “Protestant” and “Catholic” varied according to location and circumstances and that the assumptions accompanying their use had long-term consequences for generations of New Englanders.

Winner of the 2002 John Gilmary Shea Prize and the 2002 Howard R. Marraro Prize of the American Catholic Historical Association. When Saint Francis of Assisi died in 1226, he left behind an order already struggling to maintain its identity. As the Church called upon Franciscans to be bishops, professors, and inquisitors, their style of life began to change. Some in the order lamented this change and insisted on observing the strict poverty practiced by Francis himself. Others were more open to compromise. Over time, this division evolved into a genuine rift, as those who argued for strict poverty were marginalized within the order. In this book, David Burr offers the first comprehensive history of the so-called Spiritual Franciscans, a protest movement within the Franciscan order. Burr shows that the movement existed more or less as a loyal opposition in the late thirteenth century, but by 1318 Pope John XXII and leaders of the order had combined to force it beyond the boundaries of legitimacy. At that point the loyal opposition turned into a heretical movement and recalcitrant friars were sent to the stake. Although much has been written about individual Spiritual Franciscan leaders, there has been no general history of the movement since 1932. Few people are equipped to tackle the voluminous documentary record and digest the sheer mass of research generated by Franciscan scholars in the last century. Burr, one of the world's leading authorities on the Franciscans, has given us a book that will define the field for years to come.

St. Jerome (347–420) was undoubtedly one of the most learned of the Latin Church Fathers. He mastered nearly the entirety of the antecedent Christian exegetical and theological tradition, both Greek and Latin, and he knew Hebrew and Aramaic. We have the fruit of that knowledge in his most famous editorial achievement, the Latin Vulgate translation of the Bible. Declared “the greatest doctor in explaining the Scriptures” by the Council of Trent, Jerome has been regarded by the Latin Church as its preeminent scriptural commentator. Much of Jerome’s prodigious exegetical output, however, has never been translated into English. In this volume, Thomas P. Scheck presents the first English translation of St. Jerome’s commentaries on Galatians, Titus, and Philemon. Jerome followed the Greek exegesis of Origen of Alexandria, proceeding step by step and producing the most valuable of all of the patristic commentaries on these three epistles of St. Paul. Jerome’s exegesis is characterized by extensive learning, acute historical and theological criticism, lively and vigorous exposition, and homiletical exhortation. Scheck’s translation is supplemented with thorough annotations and a detailed critical introduction that sets the context for reading Jerome’s commentaries. It is an invaluable reference for patristics scholars, historical theologians, Church historians, and New Testament scholars.

From the days of Z. N. Morrell and James Huckins to Bill Pinson and Charles Wade, Baptists have played and continue to play an important role in the religious, secular, and political life of Texas. Over the previous one hundred and fifty years several Texas Baptist histories have been written, but not until now have the documents used in the development of these texts been made available in one resource. In A Texas Baptist History Sourcebook, Joseph E. Early, Jr., has provided the most complete collection of Texas Baptist sources ever issued in one volume. This work consists of church minutes, state and association convention records, denominational newspaper articles, records of Baptist universities, and myriads of other resources. Included in this work are George Washington Truett’s sermon Baptists and Religious Liberty delivered on the steps of the Capitol building in Washington, D.C., James Milton Carroll’s Trail of Blood, J. Frank Norriss railings against the Baptist General Convention of Texas, and countless other sources depicting the many years of Texas Baptist history. This book is designed as a complementary work to Harry Leon McBeth’s Texas Baptists: A Sesquicentennial History. Students can follow McBeth’s chapter divisions, headings, and subheadings for greater ease in studying the documents. Whether used independently or as a companion to McBeth’s work, A Texas Baptist History Sourcebook is a must for an in-depth study of Baptists in Texas. “This is a definitive collection of primary sources in Texas Baptist history and of great significance as a complementary volume to Leon McBeth’s classic work, Texas Baptists. I can see both of these volumes being required in courses for seminary and graduate students. Recognizing the limitations of space, Early has done a remarkable job for the amount of material that is included.”--M. Vernon Davis, Dean of the Logsdon School of Theology, Hardin-Simmons University

The Hayden Controversy was one of the most bitter feuds in Baptist history. In the nineteenth century, Protestant denominations in Texas endured difficult transitions from a loosely organized frontier people to a more cooperative and organized body capable of meeting the needs of growing denominations. The Methodists, Churches of Christ, and Baptists all endured major splits before their survival was certain. Of all the Protestant bodies, however, the Hayden Controversy was the fiercest and most widespread, with repercussions that continue to affect current Baptist life. Joseph E. Early, Jr., tells the story of how one man, Samuel Augustus Hayden, almost destroyed the newly organized Baptist General Convention of Texas (BGCT) before it could take root. In the final decades of the nineteenth century, Hayden caused such unrest among Texas Baptists that after a failed attempt to take over the BGCT, he was expelled from the state body. In turn, he created a rival organization, the Baptist Missionary Association (BMA), which continued to fight perceived oppression by the BGCT. While trying to take over the BGCT, Hayden, through his newspaper, accused his enemies of embezzlement, heresy, arson, and strong-arm tactics. Haydens high-profile opponents included some of the most powerful and well-known Baptists in Texas: George Washington Truett, Benajah Harvey Carroll, and James Britton Cranfill. Through their newspapers they asserted that Hayden was insane, a liar, and a heretic. Baptists in Texas were forced to take sides in the struggle. After more than twenty years of turmoil, the controversy came to a dramatic conclusion on a train bound for the Southern Baptist Convention, where Cranfill and Hayden scuffled over a pistol. Two shots were fired; miraculously, no one was hurt. Though the main events of the Hayden Controversy occurred more than one hundred years ago, history appears to be repeating itself. On August 11, 2004, the Baptist Standard called on all Baptists to recognize that they are reliving the Hayden Controversy. Once again Texas Baptists are being asked to take sides in a struggle for leadership with the formation of a new organization called the Southern Baptists of Texas (SBT). Both the BGCT and the SBT have strong leaders intent on guiding Texas Baptists in doctrinal and denominational matters. The BGCT once again finds itself dealing with a splinter group on some of the same issues fought over in the Hayden Controversy.

The history of the Diocese of Pennsylvania is in many ways a history of the Episcopal Church at large. It remains one of the largest and most influential dioceses in the national church. Its story has paralleled and illustrated the challenges and accomplishments of the wider denomination—and of issues that concern the American people as a whole. In This Far by Faith, ten professional historians provide the first complete history of the Diocese of Pennsylvania. It will become essential reading for anyone wishing to understand the history and significance of the Episcopal Church and of its evolution in the Greater Philadelphia area. Aside from the editor, the contributors are Charles Cashdollar, Marie Conn, William W. Cutler III, Deborah Mathias Gough, Ann Greene, Sheldon Hackney, Emma J. Lapsansky-Werner, William Pencak, and Thomas F. Rzeznik.

The literature of late ancient Christianity is rich both in saints who lead lives of almost Edenic health and in saints who court and endure horrifying diseases. In such narratives, health and illness might signify the sanctity of the ascetic, or invite consideration of a broader theology of illness. In Thorns in the Flesh, Andrew Crislip draws on a wide range of texts from the fourth through sixth centuries that reflect persistent and contentious attempts to make sense of the illness of the ostensibly holy. These sources include Lives of Antony, Paul, Pachomius, and others; theological treatises by Basil of Caesarea and Evagrius of Pontus; and collections of correspondence from the period such as the Letters of Barsanuphius and John.

Through close readings of these texts, Crislip shows how late ancient Christians complicated and critiqued hagiographical commonplaces and radically reinterpreted illness as a valuable mode for spiritual and ascetic practice. Illness need not point to sin or failure, he demonstrates, but might serve in itself as a potent form of spiritual practice that surpasses even the most strenuous of ascetic labors and opens up the sufferer to a more direct knowledge of the self and the divine. Crislip provides a fresh and nuanced look at the contentious and dynamic theology of illness that emerged in and around the ascetic and monastic cultures of the later Roman world.

Most scholars and media analysts have suggested that Vatican II revolutionized American Catholicism, with the changes it mandated filtering down from the Council to the church hierarchy to the laity. Timothy Kelly's book challenges this assumption, based on his careful tracing of Catholic lay practices in the Pittsburgh Diocese from the 1950s through the 1970s. The lay experience of American Catholics did change dramatically in the 1960s, but Kelly argues that the transformation began earlier, before the Council, and continued throughout the next decade. Kelly examines the discourse of Catholicism in the 1950s and compares this to actual lay behavior. He discusses critical changes introduced by Vatican II and follows the lay response for a decade after the last Council sessions to illuminate Catholic efforts to implement the changes in everyday practice. His individual chapters focus on devotional behavior, liturgical reforms, and broader social and cultural issues. Kelly's social history reveals that Vatican II was not a shock to a complaisant and unquestioning laity as much as a reform necessary to keep pace with changing religious, social, and cultural sensibilities. As Catholics rejected a heavily devotional religiosity, they sought instead practices that resonated more with their lived experiences. An emphasis on social justice grew, but lay Catholics had not yet charted a clear path by the end of the Council's last session, and by that time, church officials had begun to resist some of the Vatican II reforms. A fascinating study of the most profound transformation in American Catholicism in the last century, Kelly's work is an important contribution to Catholic history.