Chapter One. Paths of Salvation and Boundaries of Belief: Spatial Discourse and the Meanings of Conversion in Early Modern Germany

Geographical approaches to religion in the past

“…Some of this research has focused on where religion(s) have been present and most prominent (Albera & Couroucli, 2012; Ben‐Arieh, 1975, 1989; Glover, 2013; Gwynn, 1983; Kark, 1983, 1996). Some has discussed how these patterns have changed over time (Corpis, 2014; Houston & Smyth, 1978; Numrich, 2000; Shelley, 2003). While other research has focused on how these patterns have varied on local, national, and global scales (Latner, 2006; MacDonald, 2001).…”

“…However, they have done so by embracing the modern and western assumption that engaging with religion always involves personal faith and spiritual encounter. Not only is this not necessarily the case beyond Protestant practices in contemporary society (Jazeel, 2013), but historians have demonstrated how uncommon it was within historical Christian communities (Corpis, 2014). Furthermore, as Elizabeth Pritchard (2010) has argued, claims to refute secular liberalism by being open to the possibility of more‐than‐material spiritual realities, often reinforce secular liberal values by assuming that such realities could exist devoid of the power dynamics inscribed within the concept of religion.…”