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Sanjay Subrahmanyam's closely textured, subtle, yet forcefully argued history, The Portuguese Empire in Asia 1500–1700: A Political and Economic History (London and New York: Longman, 1993)

In Soldiers of Christ: Preaching in Late Medieval and Reformation France (New York and Oxford: Oxford University Press, 1992), Larissa Taylor offers a substantial contribution to our understanding of preaching in Reformation France. Taylor draws upon 1,657 printed sermons from 43 collections, "the works of all preachers active in France between 1460 and 1560 who have left even small collections of printed sermons" (p. 7), and 68 manuscript sermons. Taylor supplements her data with broad reading in the scholarship on preaching in France and on the Reformation on the Continent. She does not draw upon the important work on preaching in England or America, which might have tempered some of her conclusions, especially her assumption of the direct relation between the printed sermon and the spoken sermon. Taylor structures Reformation preaching into three parts: "The Art of Preaching," "The Preached Word," and "Heresy: Challenge and Response." In the first we learn significant details of the event of preaching—its physical setting, often a cemetery, which allowed space for the numbers of the audience; the means by which preachers were hired and the payment they received—as well as the education and career of the preacher, Guillaume Pepin. In the second section, Taylor delineates theological themes common to the sermons. The third part treats the content of sermons first of preachers who were deemed heretical by ecclesiastical or local secular authorities, then those of preachers later in the century known for their opposition to Protestantism. Curiously, the moment of preaching itself eludes us even in this book. In Parts II and III, Taylor treats the sermons collectively, thereby obscuring the different constructions individual preachers might make of the theological arguments, losing the metaphors and local references (which may not exist in the printed versions), that made the sermon immediate to those audiences. Lost are the charismatic presence of individual preachers, the chemistry between preacher and audience we glimpse in the accounts of observers, and the "magic" of the words. We have, however, learned a great deal about preachers and printed sermons as a genre.