1 Colleagues whose very important and attractive studies may not appear here are not to feel slighted. For a bibliographic essay, albeit one intended for use in preparing for German university examinations and comparatively neglecting Anglophone scholarship, see Stefan Ehrenpreis and Ute Lotz-Heumann, Reformation und konfessionelles Zeitalter, Kontroversen um die Geschichte (Darmstadt: Wissenschaftliche Buchgesellschaft, 2002). The latter part of A. G. Dickens and John M. Tonkin, The Reformation in Historical Thought (Cambridge, MA: Harvard University Press, 1985), is still worth a look. The Historical Journal has made a point of sponsoring review articles on aspects of the Reformation. Among them are Christopher Haigh, “The English Reformation: A Premature Birth, a Difficult Labour and a Sickly Child, ” 33, no. 2 (1990): 449–59; Thomas A. Brady, Jr., “People’s Religions in Reformation Europe, ” 34, no. 1 (1991): 173–82; Tom Scott, “The Common People in the German Reformation, ” 34, no. 1 (1991): 183–92; Diarmaid MacCulloch, “The Impact of the English Reformation, ” 38, no. 1 (1995): 151–53; Christopher Haigh, “Catholicism in Early Modern England: Bossy and Beyond, ” 45, no. 2 (2002): 481–94. The most recent review essay is Ronald H. Fritze, “The English Reformation: Obedience, Destruction and Cultural Adaptation, ” Journal of Ecclesiastical History 56, no. 1 (2005): 107–15.

2 This personal type of excursus will doubtless incur criticism. An anonymous reader of an earlier version has already labeled it “hectoring ” and “triumphalist. ” Despite his general disapproval, I thank him for some constructive suggestions.

3 The basic literature by and about these gentlemen will be well known to my readers; and in the service of space, I am forgoing German-style documentation.

4 Heiko A. Oberman, Luther, Mensch zwischen Gott und Teufel (Berlin: Severin und Seidler, 1982), which I regard as a biographical work; English translation by Eileen Walliser-Schwarzbart, as Luther: Man between God and the Devil (New Haven: Yale University Press, 1989); Martin Brecht, 3 vols., each with its own title: (1) Martin Luther, sein Weg zur Reformation, 1483–1521; (2) Martin Luther: Ordnung und Abgrenzung der Reformation, 1521–1532; and (3) Martin Luther: Die Erhaltung der Kirche, 1532–1546 (Stuttgart: Calwer Verlag, 1981–87); English translation by James L. Schaaf (Minneapolis: Fortress Press, 1985–93); Gottfried Seebaß, Müntzers Erbe: Werk, Leben und Theologie des Hans Hut, Quellen und Forschungen zur Reformationsgeschichte 73 (GÖttingen: Gütersloher Verlagshaus, 2002); Diarmaid MacCulloch, Thomas Cranmer: A Life (New Haven and London: Yale University Press, 1996).

5 Briefwechsel = Correspondance de Martin Bucer, vol. 5 (Leiden and Boston: Brill, 2004). Jean Rott began this series (Leiden and Boston: Brill, 1979), as part of Martini Buceri Opera omnia, series 3, Correspondance. The Calvin project was conceived before the war by Hanns Rückert but mainly got going in 1961 with Predigten über das 2. Buch Samuelis, in der Ursprache nach der Genfer Handschrift (Neukirchen/Moers: Buchhandlung des Erziehungsvereins, 1936–61).

6 Personal communication.

7 For a complete list to date, write to Inter Documentation Company bv, P.O. Box 11205, 2301 EE Leiden, The Netherlands.

8 The bibliography must suffice for present purposes: Bibliographie der Flugschriften des 16. Jahrhunderts, 2 vols. with multiple parts to date (Tübingen: Bibliotheca Academica Verlag, 1991–).

9 Under the direction of Andrew Pettegree. See Pettegree, Paul Nelles, and Philip Conner, The Sixteenth-Century French Religious Book, St. Andrews Studies in Reformation History (Aldershot and Burlington, VT: Ashgate, 2001).

10 “Italy, ” in The Reformation in National Context, ed. Bob Scribner, Roy Porter, and Mikulás Teich (Cambridge and New York: Cambridge University Press, 1994), 183.

11 A festschrift in Grimm’s honor contains a number of essays that point toward the future: Lawrence P. Buck and Jonathan W. Zophy, eds., The Social History of the Reformation (Columbus: Ohio State University Press, 1972).

12 Reichstadt und Reformation (originally 1962; rev. ed. Berlin, 1987). I believe that Moeller’s most enduring insight will prove to have been the ascetic nature of the Reformation as a neues MÖnchtum (new monasticism), even though the inspiration may have come from Max Weber: “Die frühe Reformation in Deutschland als neues MÖnchtum, ” in Die frühe Reformation in Deutschland als Umbruch: Wissenschaftliches Symposion des Vereinsü fur Reformationsgeschichte 1996, ed. Moeller, Schriften des Vereins für Reformationsgeschichte 199 (Gütersloh: Gütersloher Verlagshaus, n.d.), 76–91.

13 New Haven and London: Yale University Press, 1967.

14 Subtitled Magistrates, Clergy, and Commons in Strasbourg 1500–1598 (Ithaca: Cornell University Press, 1985).

15 Ruling Class, Regime and Reformation at Strasbourg, 1520–1555, Studies in Medieval and Reformation Thought 23 (Leiden and Boston: Brill, 1978).

16 Robert William Scribner, “Reformation, Society and Humanism in Erfurt, c. 1450 –1530, ” PhD diss., University of London, 1972. The article is “Civic Unity and the Reformation in Erfurt, ” Past and Present 66 (1975): 29–60.

17 Berndt Hamm, “Reformation als normative Zentrierung von Religion und Gesellschaft, ” Jahrbuch für biblische Theologie 79 (1992): 241–79; “Von der spätmittelalterlichen Reformation zur Reformation: Der Prozeß normativer Zentrierung von Religion und Gesellschaft in Deutschland, ” Archiv für Reformationsgeschichte 84 (1993): 7–82. The idea is very briefly set out in Hamm, Bürgertum und Glaube: Konturen der städtischen Reformation (GÖttingen: Vandenhoeck & Reprecht, 1996), 73–76.

18 Hamm, “Das Gewicht von Religion, Glaube, FrÖmmigkeit und Theologie innerhalb der Verdichtungsvorgänge des ausgehenden Mittelalters und der frühen Neuzeit, ” in Krisenbewußtsein und Krisenbewältigung in der Frühen Neuzeit — Crisis in Early Modern Europe: Festschrift für Hans-Christoph Rublack (Frankfurt/Main and Berlin: Peter Lang, 1992), 163–96.

19 Thomas Kaufmann, Das Ende der Reformation: Magdeburgs “Herrgots Kanzlei" (1548–1551/2) (Tübingen: Mohr Siebeck, 2003).

20 For example, Claus-Peter Clasen, Die Augsburger Weber: Leistungen und Krisen des Textilgewerbes um 1600 (Augsburg: Mühlberger Verlag, 1981); Merry E. Wiesner, Working Women in Renaissance Germany (Brunswick, NJ: Rutgers University Press, 1987); Bernd Roeck, Bäcker, Brot und Getreide in Augsburg: Zur Geschichte des Bäckerhandwerks und zur Versorgungspolitik der Reichsstadt im Zeitalter des Dreissigjährigen Krieges (Sigmaringen: J. Thorbecke, 1987). On orphans and orphanages in Augsburg, see Thomas Max Safley, Charity and Economy in the Orphanages of Early Modern Augsburg, Studies in Central European Histories (Atlantic Highlands, NJ: Humanities Press International, 1997).

21 B. Ann Tlusty, Bacchus and Civic Order: The Culture of Drink in Early Modern Germany (Charlottesville: University Press of Virginia, 2001).

22 Defiled Trades and Social Outcasts: Honor and Ritual Pollution in Early Modern Germany (Cambridge and New York: Cambridge University Press, 1999). See, too, Richard van Dülmen, Theater des Schreckens: Gerichtspraxis und Strafrituale in der frühen Neuzeit (Munich: C. H. Beck, 1985).

23 H. C. Erik Midelfort, Witchhunting in Southwestern Germany, 1562–1684: The Social and Intellectual Foundations (Stanford: Stanford University Press, 1972); Mad Princes of Renaissance Germany (Charlottesville: University Press of Virginia, 1994); A History of Madness in Sixteenth-Century Germany (Stanford: Stanford University Press, 1999).

24 Proverbs 31:14. The Holy Bible, Revised Standard Version (New York: Thomas Nelson and Sons, 1952).

25 The first to appear was Women of the Reformation in Germany and Italy (Minneapolis: Augsburg Publishing House, 1971); the second, Women of the Reformation in France and England (Minneapolis: Augsburg Publishing House, 1973); and the third, Women of the Reformation from Spain to Scandinavia (Minneapolis: Augsburg Publishing House, 1973). On von Bora: Udo Hahn and Marlies Mügge, Katharina von Bora: Die Frau an Luthers Seite (Stuttgart: Quell Verlag, 1999); and Martin Treu, “Lieber Herr Käthe": Die Lutherin, Katharina von Bora (Wittenberg: Luthergedenkstätten in Sachsen-Anhalt, 1999), are examples.

26 Katharina Schütz Zell, 2 vols., Studies in Medieval and Reformation Thought 69 (Leiden and Boston: Brill, 1999).

27 In Spain, much new scholarship has illuminated the milieu within which St. Teresa labored and her revived order, the Discalced Carmelites, took root. See Jodi Bilinkoff, The Avila of Saint Teresa: Religious Reform in a Sixteenth-Century City (Ithaca: Cornell University Press, 1989); and Gillian T. W. Ahlgren, Teresa of Avila and the Politics of Sanctity (Ithaca: Cornell University Press, 1996). These authors’ bibliographies reveal a sizeable recent literature, both in Spanish and English.

28 Zwischen Kloster und Welt. Ursulinen und Jesuitinnen in der katholischen Reformbewegung des 16./17. Jahrhunderts, VerÖffentlichungen des Instituts für europäische Geschichte Mainz 152 (Mainz: Zabern, 1991). See, too, her coedited “In Christo ist weder man noch weyb": Frauen in der Zeit der Reformation und der katholischen Reform (Münster/Westphalia: Aschendorff, 1999).

29 Luise Schorn-Schütte, “’Gefährtin’ und Mitregentin: Zur Sozialgeschichte der evan- gelischen Pfarrfrau in der Frühen Neuzeit, ” in Wandel der Geschlechterbeziehungen zu Beginn der Neuzeit, ed. Heide Wunder and Christina Vanja (Frankfurt/Main: Suhrkamp, 1991), 109–53; Susan C. Karant-Nunn, “The Emergence of the Pastoral Family in the German Reformation: The Parsonage as a Site of Socio-Religious Change, ” in The Protestant Clergy of Early Modern Europe, ed. C. Scott Dixon and Luise Schorn-Schütte (Houndsmill, Basingstoke, UK: Palgrave Macmillan, 2003), 79–99, 214–20 (notes). On marriage, including legal and disciplinary aspects, see Thomas Max Safley, Let No Man Put Asunder: The Control of Marriage in the German Southwest, a Comparative Study, 1550–1600 (Kirks-ville, MO: Sixteenth Century Journal Publishers, 1984); Lyndal Roper, The Holy Household: Women and Morals in Reformation Augsburg (Oxford: Clarendon Press, 1989); Susanna Burghartz, Zeiten der Reinheit, Orte der Unzucht: Ehe und Sexualität in Basel während der Frühen Neuzeit (Paderborn and Munich: Ferdinand SchÖningh, 1999); Joel F. Harrington, Reordering Marriage and Society in Reformation Society (Cambridge and New York: Cambridge University Press, 1995). On girls’ education, possibilities are Cornelia Niekus Moore, The Maidens’ Mirror: Reading Material for German Girls in the Sixteenth and Seventeenth Centuries (Wiesbaden: Otto Harrassowitz, 1987); and Susan C. Karant-Nunn, “The Reality of Early Lutheran Education: The Electoral District of Saxony — A Case Study, ” Lutherjahrbuch 57 (1990): 128–46, which aroused enduring animus in confessional circles.

30 Merry Wiesner, “Women’ s Response to the Reformation, ” in The German People and the Reformation, ed. Ronnie Po-chia Hsia (Ithaca: Cornell University Press, 1988), 148–71.

31 C. Arnold Snyder and Linda A. Huebert Hecht, eds., Profiles of Anabaptist Women: Sixteenth-Century Reforming Pioneers (Kingston, ON: Wilfrid Laurier University Press, 1996); Marion Kobelt-Groch, Aufsässige TÖchter Gottes: Frauen im Bauernkrieg und in den Täuferbewegungen (Frankfurt/Main: Campus Verlag, 1993).

32 Peter Bierbrauer, Franziska Conrad, Rosi Fuhrmann, Heinrich R. Schmidt, and Claudia Ulbrich come to mind, among others. For an essay by each, see Blickle, ed., Zugänge zur bäuerlichen Reformation, Bauer und Reformation 1 (Zurich: Chronos, 1987).

33 Munich: Oldenbourg, 1977. Translated into English by Thomas A. Brady, Jr. and H. C. Erik Midelfort as The Revolution of 1525: The German Peasants’ War from a New Perspective (Baltimore: Johns Hopkins University Press, 1981).

34 Cited from the English translation, 93.

35 Deutsche Untertanen: Ein Widerspruch (Munich: C. H. Beck, 1981); translated by Thomas A. Brady, Jr. as Obedient Germans? A Rebuttal: A New View of German History (Charlottesville: University Press of Virginia, 1997).

36 Peter Blickle, Von der Leibeigenschaft zu den Menschenrechten: Eine Geschichte der Freiheit in Deutschland (Munich: C. H. Beck, 2003).

37 Among others, see Tom Scott, Freiburg and the Breisgau: Town-Country Relations in the Age of Reformation and Peasants’ War (Oxford: Clarendon Press, 1986).

38 Among others, a range of new directions are suggested in Heinrich R. Schmidt, Andrée Holenstein, and Andreas Würgler, eds., Gemeinde, Reformation und Widerstand: Festschrift für Peter Blickle zum 60. Geburtstag (Tübingen: Bibliotheca academica Verlag, 1998).

39 Gerhard Zschäbitz, Zur mitteldeutschen Wiedertäuferbewegung nach dem großen Bauernkrieg (Berlin: Rütten & Loening, 1958); James M. Stayer, The German Peasants’ War and Anabaptist Community of Goods (Montreal: McGill-Queens’ University Press, 1991); Gottfried Seebaß, Müntzers Erbe (see n. 4 above).

40 Cambridge and New York: Cambridge University Press, 1989.

41 Subtitled The Parishes of Brandenburg-Ansbach-Kulmbach, 1528–1603 (Cambridge and New York: Cambridge University Press, 1996).

42 Marc R. Forster, Catholic Revival in the Age of the Baroque: Religious Identity in Southwest Germany, 1550–1750 (Cambridge and New York: Cambridge University Press, 2001). See also Philip M. Soergel, Wondrous in His Saints: Counter-Reformation Propaganda in Bavaria (Berkeley and Los Angeles: University of California Press, 1993).

43 VerÖffentlichungen des Instituts für europäische Geschichte Mainz (Stuttgart: Franz Steiner, 1984).

44 See Winfried Schulze, “Die veränderte Bedeutung sozialer Konflikte im 16. und 17. Jahrhundert, ” in Der deutsche Bauernkrieg, 1524–1526, ed. Hans Ulrich Wehler (GÖttingen: Vandenhoeck & Ruprecht, 1975), 277–302.

45 Bernard Vogler, Le clergé protestant rhénan au siècle de la réforme (1555–1629) (Paris: Ophrys, 1976); Luise Schorn-Schütte, Evangelische Geistlichkeit in der Frühneuzeit: Deren Anteil an der Entfaltung frühmoderner Staatlichkeit und Gesellschaft, Quellen und Forschungen zur Reformationsgeschichte 62 (Gütersloh: Gütersloher Verlagshaus, 1996); C. Scott Dixon and Luise Schorn-Schütte, eds., The Protestant Clergy of Early Modern Europe (New York: Palgrave Macmillan, 2003); Larissa Taylor, ed., Preachers and People in the Reformations and Early Modern Period (Leiden and Boston: Brill, 2001); Stewart A. Dippel, The Professionalization of the English Church from 1560 to 1700: Ambassadors for Christ (Lewiston, NY: Edwin Mellen Press, 1999); Central European History 33, no. 1 (2000) is entitled Priests and Pastors in Central Europe 1500–1700 and contains four pertinent articles; Helen L. Parish, Clerical Marriage and the English Reformation: Precedent, Policy, and Practice, St. Andrews Studies in Reformation History (Aldershot and Burlington, VT: Ashgate, 2000).

46 Subtitled The Indoctrination of the Young in the German Reformation (Baltimore: Johns Hopkins University Press, 1978).

47 The Reformation Era, 1500–1650 (New York: Macmillan, 1954; 2^nd ed. 1973).

48 On Seidel Menchi, see n. 10 above. Forthcoming in the 2006 issue of the Archive for Reformation History is a viewpoints section on “Post-Confessional Reformation History, ” with contributions by Philip Benedict, Scott Hendrix, Lyndal Roper, and Ethan Shagan.

49 The literature has become vast. Ronnie Po-chia Hsia provides a summary up to about 1988: Social Discipline in the Reformation: Central Europe 1550–1750 (London and New York: Routledge, 1989). Indispensable items appearing since that date include Heinz Schilling, “Die Konfessionalisierung im Reich. ReligiÖser und gesellschaftlicher Wandel in Deutschland zwischen 1555 und 1620, ” Historische Zeitschrift 246 (1988): 1–45; Wolfgang Reinhard and Heinz Schilling, “Die Konfessionalisierung von Kirche, Staat und Gesellschaft. Profil, Leistung, Defizite und Perspektiven eines geschichtswissenschaftlichen Paradigmas, ” in Die katholische Konfessionalisierung. Wissenschaftliches Symposion der Gesellschaft zur Herausgabe des Corpus Catholicorum und des Vereins für Reformationsgeschichte 1993, ed. Reinhard and Schilling (Gütersloh: Gütersloher Verlagshaus, 1995), 1–49.

50 “’Police’ and Prudentia Civilis in the Seventeenth Century, ” in Neostoicism and the Early Modern State, ed. Brigitte Oestreich and Helmut G. Koenigsberger (Cambridge, MA: Harvard University Press, 1982), 155–65; translated with some changes by David McLintock from Geist und Gestalt des frühmodernen Staates (Berlin: Duncker & Humblot, 1969).

51 For a summary, see Ute Lotz-Heumann, “The Concept of Confessionalization: A Historiographical Paradigm in Dispute, ” Memoria y Civilización 4 (2001): 93–114; also Rudolf SchlÖgl, “Differenzierung und Integration. Konfessionalisierung im frühneuzeitlichen Gesellschaftssystem, das Beispiel der habsburgischen Vorlande, ” Archive for Reformation History 91 (2000): 238–84.

52 SchlÖgl, “Differenzierung und Integration, ” 243–44.

53 See the “Focal Point ” section of the Archive for Reformation History 94 (2003): 276–319, with contributions, respectively, on France, Italy, and Iberia, by James R. Farr, Wietse de Boer, and Allyson M. Poska. For France, see also Philip Benedict, “Confessionalization in France? Critical Reflections and New Evidence, ” in Society and Culture in the Huguenot World, 1559–1685, ed. Raymond A. Mentzer and Andrew Spicer (Cambridge and New York: Cambridge University Press, 2002), 44–61. For Ireland: Ute Lotz-Heumann, Die doppelte Konfessionalisierung in Irland: Konflikt und Koexistenz im 16. und in der ersten Hälfte des 17. Jahrhunderts, Spätmittelalter und Reformation, Neue Reihe 13 (Tübingen: Mohr Siebeck, 2000). Important for confessionalization in Catholic lands are the essays in Reinhard and Schilling, eds., Die katholische Konfessionalisierung (n. 49 above).

54 I have expressed this in “’They have highly offended the community of God: Rituals of Ecclesiastical Discipline and Pastoral Membership in the Community in Sixteenth- and Seventeenth-Century German Parishes, ” forthcoming in 2005 in a festschrift, Between the Middle Ages and Modernity: Individual and Community in the Early Modern World, ed. Charles H. Parker and Michael Maher.

55 Paul Münch, Zucht und Ordnung: Reformierte Kirchenverfassungen im 16. und 17. Jahrhundert (Nassau-Dillenburg, Kurpfalz, Hessen-Kassel) (Stuttgart: Klett-Cotta, 1978).

56 The first volume has been translated into English: Robert M. Kingdon, Thomas A. Lambert, Isabella M. Watt, Jeffrey R. Watt, and M. Wallace McDonald, Registers of the Consistory of Geneva in the Time of Calvin (Grand Rapids, MI: Eerdmans, 2000).

57 The Disciplinary Revolution: Calvinism and the Rise of the State in Early Modern Europe (Chicago: University of Chicago Press, 2003). On Schillings place in the debate over the Reformation and modernity, see Thomas Bradys review of Schilling s collected essays in the Literaturbericht, supplementary volume to the Archive for Reformation History 33 (2004): 7–8. On the psychological dimensions of Calvinism, see the essays of Max Engammare, L’ordre du temps: LInvention de la ponctualit é au XVI^e siècle (Geneva: Librairie Droz, 2004).

58 Christs’ Churches Purely Reformed: A Social History of Calvinism (New Haven and London: Yale University Press, 2004), 532–46.

59 Heinz Schilling, ed., Die reformierte Konfessionalisierung in Deutschland — Das Problem der “Zweiten Reformation ” (Gütersloh: Mohn, 1986).

60 Bodo Nischan, Prince, People, and Confession: The Second Reformation in Brandenburg (Philadelphia: University of Pennsylvania Press, 1994).

61 “Was wurde in der Frühzeit der Reformation in den deutschen Städten gepredigt?” Archive for Reformation History 75 (1984): 176–93.

62 Städtische Predigt in der Frühzeit der Reformation: Eine Untersuchung deutscher Flugschriften der Jahre 1522 bis 1529 (GÖttingen: Vandenhoeck & Ruprecht, 1996).

63 Susan C. Karant-Nunn, “What Was Preached in German Cities in the Early Years of the Reformation? Wildwuchs versus Lutheran Unity, ” in The Process of Change in Early Modern Europe: Essays in Honor of Miriam Usher Chrisman, ed. Phillip N. Bebb and Sherrin Marshall (Athens, OH: Ohio University Press, 1988), 81–96.

64 A bibliography of Obermans works may be found in Robert J. Bast and Andrew C. Gow, eds., Continuity and Change: The Harvest of Late-Medieval and Reformation History, Essays Presented to Heiko A. Oberman on His 70^th Birthday (Leiden and Boston: Brill, 2000), 431–46.

65 Katholische Überlieferungen in den lutherischen Kirchenordnungen des 16. Jahrhunderts (M ünster/Westphalia: Aschendorff, 1959).

66 Christianity in the West, 1400–1700 (Oxford: Oxford University Press, 1985), 91.

67 Among recent surveys of early modern Catholicism are Ronnie Po-chia Hsia, The World of Catholic Renewal, 1540–1770 (Cambridge and New York: Cambridge University Press, 1998); Robert Bireley, The Refashioning of Catholicism, 1450–1700 (Washington, DC: Catholic University of America Press, 1999); and Michael A. Mullett, The Catholic Reformation (London and New York: Routledge, 1999). Mullett rejects the term Counter-Reformation.

68 As North American managing coeditors of the Archive for Reformation History, Anne Jacobson Schutte and I have deliberately taken this position. One previous North American editor has verbally admitted to us that this integration was deliberately avoided in the past.

69 Its website is http://www.georgetown.edu/users/ael3/semcs/. It was founded in St. Louis on 30 October 1999, the day before Reformation Day.

70 Trent and All That: Renaming Catholicism in the Early Modern Era (Cambridge, MA: Harvard University Press, 2000), 127.

71 Untitled and undated review of Trent and All That, from the website of the Society for Early Modern Catholic Studies (see n. 69 above).

72 Setting the paradigm in describing the restrictive tendencies of Protestantism toward women was Lyndal Roper, The Holy Household: Women and Morals in Reformation Augsburg (Oxford: Clarendon Press, 1989). See the general survey by Merry E. Wiesner-Hanks, Christianity and Sexuality in the Early Modern World: Regulating Desire, Reforming Practice (London and New York: Routledge, 2000), dedicated to Bob Scribner. See also, for example, Daniela Erlach, Markus Reisenleitner, and Karl Vocelka, eds., Privatisierung der Triebe? Sexualität in der Frühen Neuzeit (Frankfurt/Main: Peter Lang, 1994).

73 Examples are Helmut Puff, Sodomy in Reformation Germany and Switzerland, 1400–1600 (Chicago: University of Chicago Press, 2003); and Susan C. Karant-Nunn, “’Fast wäre mir ein weibliches Gemüt verblieben’: Martin Luthers Männlichkeit, ” in Luther zwischen den Kulturen: Zeitgenossenschaft — Weltwirkung, ed. Hans Medick and Peer Schmidt (GÖttingen: Vandenhoeck & Ruprecht, 2004), 49–65. Scott Hendrix and I are preparing an edited volume of essays on masculinity in the Reformation era.

74 Three Behaim Boys: Growing Up in Early Modern Germany (New Haven and London: Yale University Press, 1990), xi-xii.

75 Address at meetings of Society for Reformation Research, 28 October 1999, St. Louis, MO: “Religious Practices and Religious Observances"; repeated in the introduction to Salvation at Stake: Christian Martyrdom in Early Modern Europe (Cambridge, MA: Harvard University Press, 1999).

76 Initially, and enduringly, in a series of essays collected in Society and Culture in Early Modern France (Stanford: Stanford University Press, 1975); and similarly in essay form, Sabean, Power in the Blood: Popular Culture and Village Discourse in Early Modern Germany (Cambridge and New York: Cambridge University Press, 1984). Daviss subsequent work has shown these influences more consistently than Sabeans, although my private conver- sations with him and his additional published essays reveal his ongoing creative use of the categories of other disciplines. See his “Soziale Distanzierungen. Ritualisierte Gestik in deutscher bürokratischer Prosa der Frühen Neuzeit, ” Historische Anthropologie: Kultur, Gesellschaft, Alltag 4 (1996): 216–33.

77 Such as, respectively, “City Women and Religious Change, ” Society and Culture, 65–95; and “Communion and Community: The Refusal to Attend the Lords Supper in the Sixteenth Century, ” Power in the Blood, 37–60.

78 With one major exception — For the Sake of Simple Folk: Popular Propaganda for the German Reformation (Cambridge and New York: Cambridge University Press, 1981) — the essay was his medium. A number are collected in Popular Culture and Popular Movements in Reformation Germany (London and Ronceverte: Hambledon Press, 1987); and the posthumous Religion and Culture in Germany (1400–1800), ed. Lyndal Roper (Leiden and Boston: Brill, 2001).

79 Oedipus and the Devil: Witchcraft, Sexuality, and Religion in Early Modern Europe (London and New York: Routledge, 1994), beginning with the introduction, 1–34.

80 “Envisioning God: Image and Liturgy in Reformation Zurich, ” Sixteenth Century Journal 24, no. 1 (1993): 21–40 (here at 37).

81 “Poor, Sinning Folk”: Confession and Conscience in Counter-Reformation Germany (Ithaca: Cornell University Press, 1996).

82 Lyndal Roper, The Holy Household; Burghartz, Zeiten der Reinheit, Orte der Unzucht: Ehe und Sexualität in Basel während der frühen Neuzeit (Paderborn: SchÖningh, 1999); Ulinka Rublack, Geordnete Verhältnisse? Ehealltag und Ehepolitik im frühneuzeitlichen Konstanz (Constance: Universitätsverlag Konstanz, 1997).

83 The Reformation of the Dead: Death and Ritual in Early Modern Germany, 1450–1700 (New York: St. Martins Press, 2000). ’

84 “Bones of Contention: Cloistered Nuns, Decorated Relics, and the Contest over Women’s Place in the Public Sphere of Counter-Reformation Munich, ” Archive for Reformation History 90 (1999): 255–88.

85 The Reformation of Ritual: An Interpretation of Early Modern Germany (London and New York: Routledge, 1997).

86 Undankbare Gäste: Abendmahlsverzicht und Abendmahlsausschluss in der Reichsstadt Ulm um 1600, ein interkultureller Prozess (Mainz: Philipp von Zabern, 2003). Kaul does, however, cite several works of Bob Scribner.

87 By Crouzet, especially Les guerriers de Dieu: la violence au temps des troubles de religion, vers 1525-vers 1610, 2 vols. (Seyssel: Champ Vallon, 1990), on different rationales for the use of violence in the service of religion among Catholics and Huguenots. Christopher Elwood, The Body Broken: The Calvinist Doctrine of the Eucharist and the Symbolization of Power in Sixteenth-Century France (Oxford and New York: Oxford University Press, 1999); Ann Ramsey, Liturgy, Politics, and Salvation: The Catholic League in Paris and the Nature of Catholic Reform, 1540–1630 (Rochester, NY: University of Rochester Press, 1999).

88 I hasten to acknowledge that, so far as my own experience is concerned, Heinz Schilling permitted me to speak to his Oberseminar at Humboldt University on the subject of womens’ self-fashioning in the Reformation period. He has served as an energetic Doktorvater and patron to Luise Schorn-Schütte and Ute Lotz-Heumann, to name but two, including putting them forward for appropriate academic employment. Peter Blickle, too, has engaged in the non-prejudicial oversight of such women as (the disappearing) Franziska Conrad and Claudia Ulbrich. There are doubtless many other examples of enlightenment. Womens position in German and German-speaking academe is improving. ’

89 Lyndal Roper remarks on this in “Gender and the Reformation, ” Archive for Reformation History 92 (2001): 290–302.

90 On the Book of Concord, see the magisterial work of Irene Dingel, Concordia controversa: Die Öffentlichen Diskussionen um das lutherische Konkordienwerk am Ende des 16. Jahrhunderts (Gütersloh: Gütersloher Verlagshaus, 1996). Of course, studies of theological debates do reveal doctrinal evolution. See, for example, Richard A. Muller, After Calvin: Studies in the Development of a Theological Tradition (Oxford and New York: Oxford University Press, 2003).

91 Kobelt-Groch used funeral sermons as the basis of her paper, “Controlling Grief: Funeral Sermons for Stillborn Children in Seventeenth-Century Germany, ” Frühe Neuzeit Interdisziplinär, Duke University, 8 April 2005.

92 Kaspar von Greyerz, Manfred Jakubowski-Tiessen, Thomas Kaufmann, and Hartmut Lehmann, eds., Interkonfessionalität — Transkonfessionalität — binnenkonfessionelle Pluralität: Neue Forschungen zur Konfessionalisierungsthese, Schriften des Vereins für Reformationsgeschichte 201 (Gütersloh: Gütersloher Verlagshaus, 2003).

93 One study of the Netherlands would be Benjamin J. Kaplan, Calvinists and Libertines: Confession and Community in Utrecht, 1578–1620 (Oxford: Clarendon Press, 1995). In connection with Augsburg, again it is the seventeenth century that commands full attention: Etienne François, Protestants et catholiques en Allemagne: Identités et pluralisme, Augsbourg, 1648–1806 (Paris: Albin Michel, 1993).

94 “Gebetbuch und Gebärde. ReligiÖses Ausdrucksverhalten in spätmittelalterlichen Gebetbüchern aus dem Dominikanerinnen-Kloster St. Nikolaus in undis zu Straßburg (1350–1550), ” 2 vols., PhD diss. in theology, University of Münster/W., 1996; and in relation to the Reformation, “’Andacht’ und Geb ärde’: Das religiÖse Ausdrucksverhalten, ” in Kulturelle Reformation: Sinnformationen im Umbruch, 1400–1600, ed. Bernhard Jussen and Craig Koslofsky (GÖttingen: Vandenhoeck & Ruprecht, 1999), 29–67.

95 Claudia Ulbrich and Gabrielle Jancke (Friedrich-Meineke-Institut, Freie Universität Berlin) are in the process of challenging theories on the rise of the individual in the early modern period.

96 The Reformation in the Cities: The Appeal of Protestantism to Sixteenth-Century Germany and Switzerland (New Haven and London: Yale University Press, 1975), 9.

97 For some achievements to date, see nn. 41–43 above.

98 Paul Münch, in Zucht und Ordnung: Reformierte Kirchenverfassungen im 16. und 17 Jahrhundert (Nassau-Dillenburg, Kurpfalz, Hessen-Kassel) (Stuttgart: Klett-Cotta, 1978) and in several articles, finds resistance to Calvinism in selected territories. One could explore further precisely what about this creed people regarded as objectionable, and what in other creeds (Catholic, Lutheran, Anabaptist) favorable.

99 “Medievalisms Old and New: The Rediscovery of Alterity in North American Medieval Studies, ” American Historical Review 103, no. 3 (June 1998): 677–704.

100 Rudolf Eucken, Die Lebensanschauungen der grossen Denker (1890), translated as The Problem of Human Life as Viewed by the Great Thinkers from Plato to the Present Time (New York: C. Scribners Sons, 1909), quoted without documentation by Preserved Smith, ’The Social Background of the Reformation (New York: Collier Books, 1962), 257. I have identified the book but not the page.