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In a remote village on the Dutch-German border, a young Catholic woman named Cunegonde tries to kidnap a baby to prevent it from being baptized in a Protestant church. When she is arrested, fellow Catholics stage an armed raid to free her from detention. These dramatic events of 1762 triggered a cycle of violence, starting a kind of religious war in the village and its surrounding region. Contradicting our current understanding, this war erupted at the height of the Age of Enlightenment, famous for its religious toleration.
Cunegonde’s Kidnapping tells in vivid detail the story of this hitherto unknown conflict. Drawing characters, scenes, and dialogue straight from a body of exceptional primary sources, it is the first microhistorical study of religious conflict and toleration in early modern Europe. In it, Benjamin J. Kaplan explores the dilemmas of interfaith marriage and the special character of religious life in a borderland, where religious dissenters enjoy unique freedoms. He also challenges assumptions about the impact of Enlightenment thought and suggests that, on a popular level, some parts of eighteenth-century Europe may not have witnessed a “rise of toleration.”
- Sales Rank: #2134445 in eBooks
- Published on: 2014-10-28
- Released on: 2014-10-01
- Format: Kindle eBook
Review
"Benjamin Kaplan writes marvelously well and his lively and revealing study should be another prize-winner and a book that reaches many readers."—Natalie Zemon Davis,�author of�Women on the Margins (Natalie Zemon Davis)
“In this compelling microhistory, Benjamin Kaplan shows that religious intolerance was by no means dead during the supposedly Enlightened century.� Based on a huge cache of judicial sources, this book paints a lively portrait of a small community enmeshed within its geographical and historical context. Readers will be drawn into a drama involving real people, thoughtfully portrayed.”—H. C. Erik Midelfort, University of Virginia (H.C. Erik Midelfort)
"In this illuminating book, Benjamin Kaplan not only tells a terrific story but expertly leads us through the intricacies of early modern religious-mixing and border-crossing. �His particular rich and evocative account goes far toward reshaping the bigger image of a religiously enlightened Europe."—Craig Harline, author of Conversions: Two Family Stories from the Reformation and Modern America
(Craig Harline)
"Ben Kaplan treats us here to a fascinating thriller in which the reader is invited to participate in the jury. This exciting story at the interface of law, theology, geography, and anthropology is both a Who’s done what? and a deep-layered study of religious diversity and strife in the so-called age of enlightenment and toleration."—Bas de Gaay Fortman, Utrecht University
(Bas de Gaay Fortman)
"This is more than an engrossing and beautifully written microhistory: it is also one of the most revealing windows into the complexities of faith in the early modern era that one could hope to find. �If God is in the details, then this book deserves to be called divine. Benjamin Kaplan makes a major contribution once again to our understanding of the arduous twisting path that Western culture traversed before it embraced religious tolerance."—Carlos Eire, Yale University
(Carlos Eire)
‘He has produced a book that is not only an incomparable guide to life on this particular frontier, but a model of what micro-history can be.’—Alec Ryrie, THEs.
(Alec Ryrie THES 2015-01-08)
“A surprising and comprehensive history of an isolated event . . . that throws light on the progress of the Enlightenment or lack thereof, and on human nature itself. . . . [An] absorbing story.”—Rob Hardy, Dispatch (Columbus, Mississippi) (Rob Hardy Dispatch)
“Kaplan paints a lucid, fascinating picture of the Enlightenment as an age of prejudice as much as toleration.”—Martin Wolf, Financial Times (Martin Wolf Financial Times 2015-11-28)
“In this exemplary microhistory . . . Kaplan has provided us with a fascinating view of eighteenth-century religious and social history.”—Michael Printy, Catholic Historical Review (Michael Printy Catholic Historical Review)
About the Author
Benjamin J. Kaplan holds the chair in Dutch history at University College London. He is the author of several prize-winning books, including Divided by Faith: Religious Conflict and the Practice of Toleration in Early Modern Europe. He lives in London.
Most helpful customer reviews
2 of 3 people found the following review helpful.
A microhistory of a religious conflict
By Nikhil Sharma
Kaplan has done a wonderful job of detailing a religious war between Catholics and Calvinists in the late 18th century Dutch/German border of Vaals. He gives an engrossing account of how the birth of Mathias to Sara and Hendrick, both belonging to different churches resulted in Cunegonde, Hendrick's sister, trying to kidnap the baby Mathias from a baptism ceremony in a Protestant church - resulting in a full blown religious conflict later on.
Kaplan covers how the conflict between different churches was already there in Europe despite the beginning of Enlightenment and Cunegonde's incident happened in that context.
A page turner, with enough maps from 18th century and photos of churches involved, making it a one of a kind.
1 of 2 people found the following review helpful.
A Microhistory of Religious Conflict
By Rob Hardy
Whole nations used to go to war because they considered their opponents to be of the wrong branch of Christianity. Then came the Enlightenment and tolerance, and that sort of nonsense stopped in the eighteenth century, or that’s how the story goes. Tolerance wasn’t just a way of getting along; Voltaire and Rousseau and others emphasized that it was a virtue that Christians ought to practice and it was the way a civil society ought to operate. Of course, tolerance didn’t just happen all at once, all over the place. In 1762, there was a cycle of religious violence in the village of Vaals, Catholic vs Protestant, and its story had not been fully told until now. Benjamin J. Kaplan, a professor of Dutch history at University College London, came across a huge misfiled dossier when he was searching the electronic records of the Dutch National Archive in The Hague. It was his dream of finding buried treasure fulfilled. He has from these files and other archives brought forth _Cunegonde’s Kidnapping: A Story of Religious Conflict in the Age of Enlightenment_ (Yale University Press), a surprising and comprehensive history of an isolated event (I learn here that this is called a microhistory) that throws light on the progress of the Enlightenment or lack thereof, and on human nature itself.
Because there was a mix of Catholics and Protestants in the border village of Valls, and they had business and social dealings with each other, there were friendships and even marriages between those of different faiths. And so it was that Sara Maria Erffens, a member of the Reformed Church, married Hendrick Mommers, a poor Catholic cloth shearer, in 1761. To get their marriage official, Hendrick and Sara had made different promises about their offspring, and counter-promises, but to Sara’s church went the infant son born on 13 April 1762. This seems to have been agreeable to both Hendrick and Sara, but Catholics generally didn’t like it. In fact, the Catholic priest of Vaals, Johannes Wilhelmus Bosten, may have suggested to Cunegonde, sister of Hendrick, that she was to bring the baby to him for a Catholic baptism. Whether he exerted such influence or not upon Cunegonde, who everyone agreed was a simpleton, was to be the focus of legal proceedings that went on for years after Cunegonde took action. She went to the Protestant church where the Baptism was being held, and grabbed for the baby, not once, but twice. This was a sacrilegious disruption of a sacrament, and she was arrested. Then Catholic youths stormed the tavern serving as her jail, and antagonism between Catholics and Protestants heated up. Although it wasn’t much of a war; there were riots (one person died), threats, and reprisals. Cunegonde and Bosten were put in jail for years before their trials, and then both were convicted.
Kaplan says that by the time of the sentencing, elite Protestants may have been influenced by thinkers like Rousseau and Voltaire, and that there was a feeling of sympathy toward the accused. This might not have caused any change of feeling within the populace. What really changed that was that the French eventually took over the area that had been full of religious squabbling, and declared that Protestants and Catholics were equal citizens. One can guess there was still prejudice even then, but Kaplan wisely points out that there were countless examples of members of the two religions getting along well together; this story only got started, after all, because of a Catholic and a Protestant who overcame obstacles to getting married. “Ordinarily, though,” he writes, “when Catholics and Protestants got along with one another, it left no documentary trace. The problem is a general one for historical inquiry: while conflict echoes loudly in the historical record, peace does not.” The Enlightenment did eventually come to Vaals; we have our Catholic / Protestant prejudices still but no longer wars between the camps. Religious violations of Enlightenment principles are coming from another direction these days, making the strife in this absorbing story seem almost quaint.
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