ABSTRACT
Some will think it strange that such an obvious research project has not already been undertaken. A full generation after pioneers like Keith Thomas, Natalie Zemon Davis, and John Bossy introduced historical anthropology to Anglophone specialists in early modern Europe, no study of ritual change in the German Reformation had been done. This begs the question of why not, particularly in view of the fact that the venerable anthropological interest in ritual had already shown itself in myriad essays and books.1 Furthermore, German scholars have lately engaged in innovative research on the early modern period in their own country-but not on Reformation ritual-or not at length.2 I think that one reason for this apparent neglect is that the German Reformation has retained its confessional coloring and its intellectual historical approach longer than the equivalent religious movements in other countries. German scholars inside evangelical circles have been reluctant to apply newer methodologies to their subject matter, perhaps fearful that the glare of non-denominational, interdisciplinary scrutiny would under-mine their founders’ authority; and academics less clearly affiliated by faith have given in to their universities’ traditional preference for the study of elite thought and elite institutions. Some of their fellow countrypeople, innovative researchers on early modern social life who do not identify themselves as specialists in the Reformation per se have nibbled away at the edges of the field, unable to ignore the epoch-making and intriguing religious activities of the age. Especially members of this latter group are effecting change in the German university, that bastion of tradition. Karl Lamprecht is commanding respect.3 In the meantime, non-German scholars, not as often subject to the same restraints, have been freer to concentrate on the social history of the Reformation and have assumed the leadership in applying literary and social scientific theories to early modern religious movements.4
