Craig Harline

This engrossing volume is - at least nominally - a history book about 17th century miracle accounts from the Spanish Netherlands. The choice of period and setting is not coincidental - this was the height of the Reformation, and the Spanish Netherlands (roughly equivalent to present-day Belgium) were Catholic territory right at the frontier with the Protestant Northern world. In such a politically and theologically hot battleground, miracles could be controversial affairs. Whilst, on the one hand, most Catholic believers (supported by certain factions of the Church) embraced miraculous signs enthusiastically in the face of Protestant scepticism, the Catholic establishment took a more cautious approach, lest it be duped into recognising fraudulent signs and cures and thus provide fodder to Protestant propaganda. As a result, miracles (or alleged ones) from that particular era are particularly well-documented. The records provide some interesting surprises. Thus, it could well be that some cures which appeared quite extraordinary were not formally recognised as miraculous - and this, for a number of reasons, not all of them theological. Various factors - again, not necessarily purely religious - determined which shrines achieved popularity and which, like the "Jesus Oak" shrine of the title, had a more modest success.

Most histories written with the general public in mind adopt an approach whereby a specific case-study is then used as a pretext for an exploration of the wider cultural context. This book is no exception - but it should be said that Harline is particularly good at this. As the chapters progress, the link to "miracles" becomes more tenuous but the subjects touched upon increase exponentially. A chapter regarding an ex-prostitute who blasphemously disposes of the Sacred Host, gives us an insight into (i) the world of prostitution and the criminal underworld in the 17th century (ii) investigative procedures of the church tribunals (iii) Catholic theology about the Eucharist (iv) witches, spells, black magic and witch-trials. Similarly, a chapter about the trial of "natural scientist" Jan Baptista van Helmont, author of a text about an inventive cure for gun wounds (spoiler - one of the ingredients involved is moss from a human skull), sparks a discussion on alchemy and its role the development of science. Detailed biographical notes at the end of the book show the extent of the subjects covered and the depth of research carried out by the author, whilst providing a tantalising reading list for anyone wanting to delve deeper into specific topics.

Harline also knows how to write entertainingly - he recognizes a good story when he sees one and recounts it with gusto and a sense of humour. As a historian worth his salt, he treats his subject at arm's length and with a dose of scepticism. Yet, his approach is balanced and fair - it is refreshing to read a popular history text which genuinely tries to understand and explain the cultural context rather than relying on lazy assumptions (for instance, that the religious establishment was always opposed to science or that miracles were merely "church propaganda"). The personal touches in the prologue and epilogue also show that academia need not be dry and aseptic. On the contrary, it is the human element which makes a historian emphatize with his subjects, treating them uncondescendingly and bringing them to life for our enjoyment and instruction.… (plus d'informations)

This engrossing volume is - at least nominally - a history book about 17th century miracle accounts from the Spanish Netherlands. The choice of period and setting is not coincidental - this was the height of the Reformation, and the Spanish Netherlands (roughly equivalent to present-day Belgium) were Catholic territory right at the frontier with the Protestant Northern world. In such a politically and theologically hot battleground, miracles could be controversial affairs. Whilst, on the one hand, most Catholic believers (supported by certain factions of the Church) embraced miraculous signs enthusiastically in the face of Protestant scepticism, the Catholic establishment took a more cautious approach, lest it be duped into recognising fraudulent signs and cures and thus provide fodder to Protestant propaganda. As a result, miracles (or alleged ones) from that particular era are particularly well-documented. The records provide some interesting surprises. Thus, it could well be that some cures which appeared quite extraordinary were not formally recognised as miraculous - and this, for a number of reasons, not all of them theological. Various factors - again, not necessarily purely religious - determined which shrines achieved popularity and which, like the "Jesus Oak" shrine of the title, had a more modest success.

Most histories written with the general public in mind adopt an approach whereby a specific case-study is then used as a pretext for an exploration of the wider cultural context. This book is no exception - but it should be said that Harline is particularly good at this. As the chapters progress, the link to "miracles" becomes more tenuous but the subjects touched upon increase exponentially. A chapter regarding an ex-prostitute who blasphemously disposes of the Sacred Host, gives us an insight into (i) the world of prostitution and the criminal underworld in the 17th century (ii) investigative procedures of the church tribunals (iii) Catholic theology about the Eucharist (iv) witches, spells, black magic and witch-trials. Similarly, a chapter about the trial of "natural scientist" Jan Baptista van Helmont, author of a text about an inventive cure for gun wounds (spoiler - one of the ingredients involved is moss from a human skull), sparks a discussion on alchemy and its role the development of science. Detailed biographical notes at the end of the book show the extent of the subjects covered and the depth of research carried out by the author, whilst providing a tantalising reading list for anyone wanting to delve deeper into specific topics.

Harline also knows how to write entertainingly - he recognizes a good story when he sees one and recounts it with gusto and a sense of humour. As a historian worth his salt, he treats his subject at arm's length and with a dose of scepticism. Yet, his approach is balanced and fair - it is refreshing to read a popular history text which genuinely tries to understand and explain the cultural context rather than relying on lazy assumptions (for instance, that the religious establishment was always opposed to science or that miracles were merely "church propaganda"). The personal touches in the prologue and epilogue also show that academia need not be dry and aseptic. On the contrary, it is the human element which makes a historian emphatize with his subjects, treating them uncondescendingly and bringing them to life for our enjoyment and instruction.… (plus d'informations)

The author was a Mormon missionary in Belgium in the 70s. It sounds like things have changed a lot since then and time has undoubtedly altered memory some. It was interesting to hear his stories. It was slow starting out and he had some rough times. I got tired of his complaining at one point, maybe just my mood. He did talk about his enthusiasm for proselyting and his views as a 20 year old missionary. It was very interesting to hear the inside story of being a Mormon missionary and to see his growth.… (plus d'informations)