Wim Janse, Barbara Pitkin, eds.. The Formation of Clerical and Confessional Identities in Early Modern Europe. Leiden and Boston: Brill, 2005. viii + 569 pp. $237.00, cloth, ISBN 978-90-04-14909-0. Reviewed by Andrew L. Thomas Published on H-German (July, 2008) Wim Janse's and Barbara Pitkin's edited book forms. Riemer Farber acknowledges the signifi‐ offers a promising panoramic view of clerical con‐ cance of confessionalization on educational re‐ fessional identity in the early modern era. This form in the sixteenth century. Farber argues, how‐ special edition of the Dutch Review of Church His‐ ever, that although anthropology and sociology tory consists of twenty-four essays originally pre‐ can bring much to our understanding of six‐ sented at the Symposium on Reformed (Theologi‐ teenth-century education programs, it is still es‐ cal) Education in the Early Modern Period at the sential to examine how these pedagogical reforms Vrije Universiteit in Amsterdam and at the 2004 reflect the doctrinal foundations of the reformers. Sixteenth Century Studies Conference in Toronto. As a test case, Farber concentrates on how theo‐ The book is divided into three subjects: clerical logical differences between Martin Luther and educational concerns, clerical exegesis and Erasmus over original sin and freedom of the will preaching, and the formation of confessional account for their differing attitudes towards the communities. All the essays stress the need for efficacy of education. According to Farber, Eras‐ more nuanced interpretations of the differing mus retained the more positive anthropological confessional identities that include regional dif‐ perspective embodied in Renaissance humanism, ferences. Indeed, this work's greatest contribution in which education and human reason had the is that it offers a series of micro-histories that of‐ power to elevate humanity; Luther, in contrast, ten qualify and at times challenge the dominant retained a more Augustinian anthropological ap‐ "top-down" macro-historical model of confession‐ proach that underscored the necessity of faith for alization that posits a symbiotic union between transforming humanity. state and church that ushered in the modern era. Other essays in this section include Stefan The frst section of the book, "Education and Ehrenpreis's survey of Reformed education across Theological Training," explores the varied nature Europe in which he claims that despite common‐ and success of confessionalizing educational re‐ alities in pedagogical priorities between different H-Net Reviews confessions, the Reformed tradition implemented tempted to provide a simple format for teaching educational reforms earlier and more aggressive‐ their perspective on original sin. In contrast to the ly than the others. Andreas Muehling comments "Mansfelders," the "Eislebeners" considered the is‐ on the theological education at the Reformed Her‐ sue a theological dispute between learned clergy, born Academy and its emphasis on creating an because they believe that laity was not qualified elite clerical leadership within Reformed territo‐ to interpret scripture. According to Christman, ries. Leendert Groenendijk asserts that despite the this elite mentality among the "Eislebeners" ex‐ intentions of the Dutch Reformed Church to con‐ plains why the "Eislebeners" did not produce any fessionalize the "public" elementary schools of the catechisms devoted to original sin. Christman's es‐ Dutch Republic, it never succeeded to the degree say provides fascinating insights into clerical atti‐ hoped for because of religiously tolerant regents tudes towards the laity in the county of Mansfeld. and strong communal resistance from the numer‐ It would be interesting to explore the possibility ous confessional groupings in the Dutch Republic. of other reasons as to why the "Eislebeners" did Studying similar tendencies toward diversity, F. G. not create a catechism devoted to this issue, since M. Broeyer elucidates the diverse expectations for catechisms were frequently used to indoctrinate Reformed theological education at Dutch universi‐ the laity. ties. Differing expectations are also the theme in Sven Tode also explores clerics' assumptions the fnal essay in this section by Karin Maag. about their relationship to the laity. Tode concen‐ Maag underscores the checkered success of teach‐ trates on a sermon preached in 1596 by the direc‐ ing homiletics to future ministers within the Re‐ tor of the Calvinist Danzig academy, Jacob Fabri‐ formed tradition because of jurisdictional dis‐ tius. Tode's focus on Danzig is significant for two putes and differing perspectives on sermons be‐ reasons: frst, Danzig has been long neglected in tween the future pastors and their instructors. the study of the confessional age; second, al‐ Part 2 of the book, "Interpretation of Scrip‐ though Danzig was a city with a Lutheran majori‐ ture and Confessional Preaching," presents stud‐ ty, it was governed primarily by a patriciate open ies on confessionalized preaching that reveal dif‐ to Calvinism. Tode argues that Fabritius was able fering perspectives on the roles of the clergy and to call for broad Protestant confessional unity laity in shaping confessional identities. For in‐ against Catholics by underscoring his own Calvin‐ stance, Robert Christman demonstrates that in the ist conception of the elect. Tode also maintains Lutheran Reformation, contention divided not that Calvinist patricians in the urban senate could only Philippists and Gnesio-Lutherans, but even easily consider their minority status within the Gnesio-Lutherans themselves. Christman ar‐ Danzig as a natural consequence of being among gues that the 1572 Flacian dispute over original the elect. Finally, Tode elucidates how Fabritius sin among Gnesio-Lutherans in Luther's home claimed that the clergy played a pivotal interme‐ county of Mansfeld uncovers two differing ecclesi‐ diary role between the magistrates and the com‐ ological expectations regarding the role of the mune. laity. The "Mansfelders" from the city of Tal Mans‐ Raymond Blacketer remarks on the chal‐ feld championed Flacius's conception of original lenges Calvin experienced while writing his com‐ sin and contended with the "Eislebeners" from the mentaries on the Book of Joshua during the Wars city of Eisleben over this issue. The "Mansfelders" of religion in France. Blacketer argues that Calvin attempted to win over the laity in the region by had to struggle with approving the actions of presenting their position in sermons, catechisms, Joshua and his interlocutors, but at the same time and even pamphlets that were addressed to "the make salient that Calvin's followers should be loy‐ simple folk." The catechisms in particular at‐ 2 H-Net Reviews al and obedient to state authorities. G. Sujin Pak concerns over personal morality and educational offers a comparative example demonstrating dif‐ achievements. However, Macek also notes a spe‐ fering perspectives on Jewish exegesis between cial concern prevalent in this period over the per‐ Bucer and Calvin on their commentaries on sonal conversion of the pastors themselves. Mov‐ Psalms 8 and 16. In contrast to Calvin's "veiled" ing to Spain, Patrick O'Banion challenges tradi‐ use of Jewish commentaries, Bucer openly ac‐ tional assumptions about private penance as a knowledged his use of Jewish exegetes in his com‐ mechanism for the clergy to impose orthodox be‐ mentaries. Along the same lines of analyzing re‐ liefs on laity entrenched in folk Catholicism. He formers' biblical commentaries, Barbara Pitkin argues that the laity continued to exercise a con‐ asserts that Calvin's commentary on the Book of siderable amount of agency within private confes‐ John represents both the fnal fruits of Johannine sional activity. Concentrating on early modern exegesis began by Luther as well as a distinctly Florence, Lucco, and Arezzo; Kathleen Comerford Reformed perspective on John. Rady Roldan- contends that synod and visitation records for the Figueroa concentrates on the paratext in the dioceses in Tuscany after the Council of Trent re‐ Spanish Bible of 1569. Roldan-Figueroa argues veal how many clergy fell short of the level of pro‐ that Casiodoro de Reina's paratext and translation fessionalism expected of them. of Romans 3, 28 indicate that de Reina developed Wietse de Boer questions the effectiveness of his own proclivity toward Reformed exege‐ confessionalization and professionalization para‐ sis,rather than simply adhering to a more spiritu‐ digms for understanding the motivations of early alist approach as scholars have traditionally modern Catholic clerics. By using the personal maintained. Shifting from Spain, Emily Michelson memoirs of the parish priest Girolamo Magni of concentrates on early modern Italy. Michelson Popiglio, de Boer suggests "cultural profiles" as a maintains that the sermons of Augustinian method of providing a more nuanced perspective preacher Gabriele Fiamma reflect the tenacity of on early modern clergy. "Cultural profiles" would pre-Tridentine perspectives on homiletics written include such things as traditional family consider‐ after Trent. For France, Jason Sager argues that ations, as well as economic and educational op‐ sermons offered by the court preacher Francois portunities. This is a very provocative and insight‐ de Sales following the Edict of Nantes reveal both ful essay, but it should be remembered that "fami‐ continuity and discontinuity with court sermons ly" and "economic" considerations do not neces‐ preached during the Wars of Religion.