By Peter van der Veer
Peter van der Veer has collected jointly a groundbreaking number of essays that means that conversion to sorts of Christianity within the sleek interval isn't just a conversion to fashionable sorts of those religions, but additionally to non secular types of modernity. non secular perceptions of the self, of neighborhood, and of the country are remodeled while Western discourses of modernity turn into dominant within the sleek international. This quantity seeks to narrate Europe and its Others via exploring conversion either in glossy Europe and within the colonized world.
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Denesde s widow pointedly notes that the recent convert attended the ceremony and was presented to the “King, Queens, and Mr. le Cardinal [Mazarin], all o f w hom paid him much honor . . ” Here again, a Catholic witness made the link between religious and political orthodoxy. Each would insure the other (Denesde 1885, 79, 184, 187). In 1628, the Protestant grandee Henry, Duke de LaTremoille converted to Catholicism in the presence o f Louis XIII, Richelieu, and the royal army besieging La Rochelle.
2 The same was true in the past. Paula Fredriksen has shown how Paul understood his experience in the terms offered by his religious tradition, as a “call” to an Old-Testament-style prophet. Augustine reinterpreted Pauls change, and thereby explained his own conversion, in the light of a different tradition. ” For Augustine, “Paul becomes the sinner inexplicably redeemed from his for mer life by the unmerited gift of God’s grace” (Fredriksen 1986). A ugustine’s interpretation o f Paul’s m om entous, interior transforma tion has had an enduring importance for Christians, but later eras found other ways to understand both Paul’s experience and the general concept o f conversion.
Those who marched in processions to the site o f each ceremony were to chant litanies for the blessedVirgin with a “Vive le R o i” added to each refrain (Dedouvres 1894, 2, 161). Louis XIII made his interest in the mission known in various ways, such as, in 1620, requesting from R om e extended authorizations for the missionaries and, in 1621, permitting the friars to preach in public marketplaces— an activity usually prohibited be cause o f its potentially inflammatory consequences (Formon 1955, 221-22).
Conversion to Modernities by Peter van der Veer