Herman Philipse: God in the Age of Science? A Critique of Religious Reason. Oxford: Oxford University Press, 2012; pp. xviii + 372.

Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12175

C. Scott Dixon: Contesting the Reformation. Malden, MA: Wiley-Blackwell, 2012; pp. vi + 229.

Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12164

Ian Breward: Dr Harold Wood: A Notable Methodist. Melbourne: Uniting Academic Press, 2013; pp. 272. Illust.

Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12163

Keith A. Francis and William Gibson, eds: The Oxford Handbook of the British Sermon 1689–1901. Oxford: Oxford University Press, 2012; pp. xiv + 662.

Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12174

Suzanne Conklin Akbari and Jill Ross, eds: The Ends of the Body: Identity and Community in Medieval Culture. Toronto, Buffalo, and London: University of Toronto Press, 2013; pp. ix + 327. Illust.

Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12179

Philip Lockley: Visionary Religion and Radicalism in Early Industrial England: From Southcott to Socialism. Oxford: Oxford University Press, 2013; pp. xxi + 284. Maps.

Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12173

Finding a Place for Possession, Divination, and Trance within the Historical Perspective

In this review article four publications from 2008–2010 are examined to assess the interplay between studies of possession, divination, and trance and historical method. The article avoids discussing the research in these works done from a purely anthropological or ethnographic stance, but focuses on the thematics of historiography. It does so by analysing the framing devices used in the predominantly historical research in the edition edited by Amar Annus and the monograph of Sarah Iles Johnston. Drawing these issues forward to the second set of texts, this article continues by looking at ways in which the seemingly a-historical phenomena of divination, trance, and possession, can be accounted for historically. The article agrees with many of the commentators in these editions that the prevailing anxiety over the integration of history and divination and other “irregular” phenomena is generated by a narrow and sometimes ineffective scholarly mentality. This article concludes that alternative ways of making history must be considered if religious history seeks to claim an unbiased and less anxious approach to the study of phenomena that have hitherto eluded its processes.

Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12180

Timothy Yates: The Conversion of the Māori: Years of Religious and Social Change, 1814–1842. Grand Rapids, MI: Eerdmans, 2013; pp. xxv + 150. Illust.

Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12171

Fulvio Gosso and Peter Webster: The Dream on the Rock: Visions of Prehistory. Albany, NY: State University of New York Press, 2013; pp. xi + 126.

Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12168

Mari Hughes-Edwards: Reading Medieval Anchoritism: Ideology and Spiritual Practices. Cardiff: University of Wales Press, 2012; pp. xiv + 190.

Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12178