This new book from a distinguished scholar of the Reformation adds to the burgeoning genre of emotion studies in many important ways. It is principally a close reading of various sixteenth-century Protestant and Catholic sermons on the subjects of death and the Passion. Rather than attempt a prosopography or other statistical analysis of a massive assembly of sermons, Karant-Nunn focuses on selected authors, providing brief context, long excerpts, and careful summary of themes and methods. Some of the chosen individuals are well-known and predictably receive more attention — notably Luther and Calvin themselves — but even more obscure preachers get their due, typically at least four to five pages. There is a great amount of archival labor involved — chiefly at the excellent Herzog August Bibliothek — and no small degree of theological and literary expertise required (abundantly evident in the lucid analysis of religious imagery as well as the consistently lyrical translations).

The results are likewise impressive, if not entirely unexpected. In her efforts to detect early confessional tendencies in the emotional strategies of her clerics, Karant-Nunn begins with those elements of pre-Reformation preaching on the Passion intended to stir listeners’ hearts. Re-creating the experience of the principals was especially key: the sweating blood of Jesus, his inner torment at Gethsemane, the maternal agonies of Mary at the cross. The perfidy of the Jews, represented by Judas as well as the high priests, was also a central theme that apparently found receptive audiences. Luther preferred for his listeners to experience the love and compassion of the God who made such a sacrifice himself, but most Protestant preachers were more wary towards any version of affective piety or visible emotionality. Yet even Calvin, the former Neo-Stoic, recognized that vivid imagery and other means of internalizing the teaching were essential. At some points Karant-Nunn adapts William Reddy's concept of “emotives” to describe such mental cues and the “emotional script” they hope to convey to their audience, stripped of any sentimentality.

After discussion of confessional tendencies, the book turns to three thematic considerations. Again, there are few surprises in the messages themselves, but it is the way that these messages are conveyed that Karant-Nunn wishes us to scrutinize. Virulent anti-Semitic images, for instance, proved quite adaptable to Lutheran, Calvinist, and Catholic doctrinal purposes alike. The double pain of the Virgin Mary (for her son and for her people) continued to resonate among Christocentric Protestants. Even highly traditional memento mori topoi found a home among Lutheran preachers wanting to convey consolation and Calvinist preachers stressing sin and repentance.

Karant-Nunn's success at showing the inherent adaptability of such images and methods to diverse doctrinal goals returns her (and us) to the question of confessional cultures. I found the final body chapter on “the formation of religious sensibilities” somewhat disappointing, not least because she suggests popular dissatisfaction with the “more abstract” sermon style of some Protestant preachers but declines to pursue the question of reception or dialogue in the shaping of a distinctive confessional culture. Admittedly, this would be a much larger and different project but absent such evidence I think it better to revise any concluding remarks about “Protestants” or even “Calvinists” to “some Calvinist preachers.”

Of course it is important to bear in mind the essay character of this book. It is not intended as a comprehensive analysis of sixteenth-century rhetoric and homiletics or a systematic consideration of the foundation for later Pietist and Methodist spirituality (although there is a fascinating passage on Count von Zinzendorf's grandmother). It is meant to be a thoughtful and erudite meditation on religion and emotions during a pivotal period in the history of Christianity. There are occasional repetitions and digressions, as there would be in any conversation, but most importantly there are jewels of insight, sparkling translations, and other fruits of deep learning. It is a conversation that leaves you feeling richer.