The introduction outlines the arrangement of the book, explains the comparative method and the selection of the case studies, and comments on the primary sources.

The book is devoted to the relationships between Nicene and Homoian Christianities in the context of broader religious and social changes in post-Roman societies from the end of the fourth to the seventh century. The main analytical and interpretative tools used in this study are religious conversion and ecclesiastical competition. It examines sources discussing Nicene–Homoian encounters in Vandal Africa, Gothic and Lombard Italy, Gaul, and Hispania – regions where the polities of the Goths, Suevi, Burgundians, and Franks emerged. It explores the extent to which these encounters were shaped by various religious policies and political decisions rooted in narratives of conversion and confessional rivalry. Through this analysis, the aim is to offer a nuanced interpretation of how Christians in the successor kingdoms handled religious dissent and how these actions manifested in social practices.

The Introduction presents the main topic of the book – the role of conversion and competition between Nicene and Homoian churches in the post-Roman West – and the methods applied. It explains terminology (Nicene, Homoian), theorises the concept of conversion as a tool of historical analysis, and presents the purpose of the cross-regional comparison that follows.

Building on their training and contacts, Iberian men of letters such as Nogueira widened their intellectual horizons. Amid a period of relative peace known as the Pax Hispánica (1601–1621), the expertise of such figures in historical writing was solicited by members of the Republic of Letters interested in Iberian matters. Such intellectual correspondences gave way to debates on politics of conversion and tolerance and the relationship between royal and ecclesiastical power. In the meantime, someone like Nogueira specialized in historical matters and became a source of information for foreign intellectuals who worked on behalf of French, Italian, English, and other powers. This process of specialization fueled the critical political sense of Nogueira while bringing him increasing attention from admirers and critics. At the core of his self-fashioning strategy, Nogueira’s library became a proxy by which he and his critics came to define his status as a mercenary of knowledge. As this status started to become more evident, so too did a strengthening sense of belonging to a mercenary republic.

This chapter demonstrates that when King Henry VIII and Queen Elizabeth and latterly Oliver Cromwell ruled in England the word conquest involved the deliberate slaying of many inhabitants in the area being subjected to conquest, and the taking of measures to ensure that the survivors would abandon their identity to become English and Protestant. This means that when the English government undertook to conquer Ireland during the 1580s and 1590s and again in the 1650s, it was launching campaigns that, by modern definitions, were genocidal in intent. The author shows that this reality was acknowledged by historians of Ireland, regardless of their religious and political allegiances to the close of the nineteenth century even if the terms they used a different vocabulary. The chapter then proceeds to explain why academic authors in Ireland during the first half of the twentieth century chose to discount these gory aspects of Ireland’s early modern past , and how the older verities have been rehabilitated to recent decades. The author throughout draws a distinction between the many massacres that occurred in Ireland during the sixteenth and seventeenth centuries and the attempted conquests, with associated intended genocides, of which there were but two.

Statistical models of processes where random events have an effect on partly random subsequent events are covered in this chapter. The sequence of eruptions of the geyser Old Faithful is taken as a simple example to illustrate Markov Chains. Infectious disease models are then covered and the history of various attempts at modelling them from the early twentieth century onwards is covered. Modelling religious conversion as a stochastic process is treated briefly.

This chapter concerns the life-histories of lingua francas, languages adopted for communication among speakers who do not otherwise share a language. It recognizes four principal motives for developing a lingua franca: commerce, conquest, religious conversion, and cultural attraction. A lingua franca depends for its survival on the continuation in force of one or other of these motives, unless some user population adopts it as a mother-tongue, passing it on in the home, or dropping it for one purpose only to take it up afresh for another: this is Regeneration. Other paths, for decline of a lingua franca, include Ruin or Resignation, if the user community dissolves, and Relegation, if the use of the language is deliberately banned. In this framework, the careers of major languages (excluding European empires) are narrated: Akkadian, Aramaic, Greek in West Asia; Greek (again) and Latin in the Mediterranean and Europe; the sprouting and interaction of languages before European conquests in the Americas, and in Africa; Sanskrit, Persian, and later Malay in Southeast Asia, the interplay of Putonghua with other Chinese dialects across East Asia; and the rise of Hindi-Urdu in South Asia.

In 1991, I argued that, “The Puritan patrimony has exacted a heavy toll on men, a fact borne out by our present ‘crisis in masculinity,’” which second wave feminists identified as the existence of “a rape culture” in the United States. A contributing factor was the narrative of religious conversion innovated by early New England Puritanism, which required believers to become spiritual “brides of Christ” in order to be saved. This devotional rhetoric not only colored Puritan poetry but indicated deeply held attitudes about spirituality, embodied gender, and social power, which shaped subsequent US poetry. In this chapter, I revisit and update these claims in the light of trans theory, reread poetry on spiritual gender by Anne Bradstreet and Edward Taylor, early New England’s two major poets; and conclude with a discussion of Emily Dickinson, who was raised in a Puritan culture but makes irreverent, even subversive, use of this legacy.

This chapter largely focusses on the behaviour of Protestants from unionist backgrounds who adopted nationalist politics. The first section assesses the ideology of pre-1916 Sinn Féin, whose efforts to encourage Protestant participation led certain intellectuals to believe it posed a threat to unionist hegemony, but whose failure to develop a secular programme ultimately impeded its efforts. The next section discusses ‘synthetic Gaels’, those Protestant converts to nationalism whose extravagant attempts to fit in could raise smiles or prompt hostility. In the next section, Protestant advanced nationalist women are assessed as a group, by means of a denominational, socioeconomic, and geographical examination. Their writings are used to assess their motivation for converting to an advanced nationalist position. The final section deals with conversion to Catholicism, and argues that religious conversion was rare, being mostly confined to advanced nationalist women.

The chapter examines the relationship between India’s higher judiciary judgments on affirmative action benefits and the response of the Hindu Right to religious conversion. It makes three arguments: First, progressive court interventions can be impeded by restrictive constitutional provisions. India’s judges are hamstrung by the embedded contradiction in the law, which, in its pursuit of one constitutional goal (social justice) has undermined another (religious freedom). Second, even if judges aspire to implement the spirit of the law, and try to provide an equitable result to these groups, their efforts need not produce positive social change. Third, contrary to the view that apex courts produce moderating effects in the arena of religious freedom, judgments have unintended and deleterious impact on religious toleration and may deepen polarization. The empirical analysis highlights this argument by examining the impact on the access of religious converts from Scheduled Caste and Scheduled Tribe groups to affirmative action benefits in 80 religious conversion cases from 1950-2006 in India's higher judiciary. It scrutinizes the Hindu Right's historical and contemporary responses (in parliamentary debates, newschapter reports, and interviews), to these judgments and highlights the unintended consequences of the courts' decisions, namely religious polarization.