Sacred Space in Early Modern Europe (review)

This collection of essays addresses many aspects of the interesting and innovative subject of sacred space. The volume ranges widely in its geographical spread across early modern Europe stretching as far as Moldavia and Bohemia as well as the more familiar German territories, Spain, France and the eternal city of Rome. Various aspects of the British experience are covered in four essays, with Andrew Spicer's piece being the only one to deal exclusively with Scotland. By adopting an inclusive definition of sacred space, the editors have found room to include a broad spread of topics under that title. Gardening by Spanish rubs shoulders with German taverns, Bohemian bridges, the Brittany landscape, a Welsh healing well, Moldavian funerary rooms and the aural soundscape of London churches. As the editors note, what is surprising is that the concept of sacred space, delineated forty years ago by the religious anthropologist, Mircea Eliade, having been enthusiastically embraced in many other disciplines, has been little utilised in historical study. They provide a helpful introduction on the dimensions of sacred space which picks up many of the theoretical nuances of the configuration of the sacred. Through a series of case studies written by scholars based in Europe and the States as well as the U.K., these themes are examined in a European context during the period when Reformations of all hues were underway.

Dr Spicer's earlier essays on burial in Scotland in W. G. and P. Roberts (eds), Fear in Early Modern Society (Manchester, 1997) and in B. Gordon and P. Marshall (eds), The Place of the Dead. Death and Remembrance in Late Medieval and Early Modern Europe (Cambridge, 2000) have alerted us to the potentialities of analysing Scottish evidence within the conceptual framework of sacred space. In this essay he places ecclesiology alongside physical locations and actions performed inside and out of ecclesiastical buildings. In 'What kinde of house a kirk is: conventicles, consecrations and the concept of the sacred', he examines evidence drawn from these very different areas to offer a fresh insight into the liturgical changes introduced in the 1630s and the style of opposition they provoked. He makes a convincing case for the argument that the battle over the nature and perception of the church and 'holy ground' which raged during this period should be understood within the context of sacred space. In their very different ways the pre-covenanter conventicles in the open air and the liturgical consecrations of church buildings by some Caroline bishops were making important statements about opposing theological understandings of the church and reflected the broader concepts of the sacred within society.

Some fascinating comparisons with the Reformed Kirk in Scotland can be found in Christian Grosse's essay on the liturgical sacrality of the Genevan churches in Calvin's time. Similarly, John Craig's thought-provoking study of the soundscape of a church discussing metrical psalm-singing, the groaning which accompanied prayer and the presence and noise of dogs in church has many points of contact with Scottish evidence. Although a long way in every sense from the post-Reformation Scottish experience, Simon Ditchfield's excellent discussion on reading Rome as a sacred landscape, offers much food for thought. As always in a volume of essays covering diverse places and approaches, readers will find different juicy plums to pick from this new and tasty pie, and it is to be recommended as a valuable addition to the library of all interested in the early modern period.