bluuebunny/crossref_metadata_2025 huggingface dataset:
Saint Stephen and the Jerusalem Temple
Authors: Simon Marcel
Published: March 2011

It has often been noted that St. Stephen stands, at first sight, as an isolated figure in the history of the early Church. His theological thought, as expressed in his speech (Acts vii), is very personal and, if compared with other forms of primitive Christian thought, almost completely aberrant. Its main characteristic is a strongly antiritualistic trend, and a fierce hostility towards the Temple, which he obviously considers almost as a place of idolatry. The building up of the Temple by Solomon seems in his eyes to stand on the same plane as the making of the Golden Calf. It is the last of those many and grievous sins and apostasies which mark the whole course of Israelite history. He thus clearly demonstrates that the accusations produced against him by so-called ‘false witnesses’, and which motivated his trial, were perfectly well founded: lie had indeed spoken ‘blasphemous words against this holy place’ and, ipso facto, against at least part of the Law.
Robert Wisdom under Persecution, 1541–1543
Authors: Bailey Sherwin
Published: March 2011

Among those who came into collision with the authorities during the latter part of the reign of Henry VIII was Robert Wisdom. Although one of the lesser figures among the English reformers, he was not without importance. In 1552 he was suggested by Cranmer as a person suitable and willing to fill die then vacant archiepiscopal see of Armagh, but eventually he was passed over. At the time of the Marian reaction he sought refuge on the Continent, and on his return was made archdeacon of Ely, in the enjoyment of which dignity he died nine years later, in 1568.
Eloquence and Education: A Humanist Approach to Hagiography
Authors: Webb Diana
Published: March 2011

We have learnt long since that the pioneers of humanism in early Renaissance Italy are not to be regarded as atheists, pagans, or even non-conformists. Some might be cynical about the institutional and political Church with which as Italians, and not infrequently as ecclesiastical employees, they were all too familiar, but they were not looking to disturb the Church in its role as one of the pillars of established society. If as intellectuals they were critical of the language and philosophical apparatus in which the Church had elaborated its doctrines, this did not usually imply scepticism of the revealed truths that were presumed to be enshrined in dogma or rejection of the rituals and practices of the Church, whatever dangers to the faith conservatives might claim to see in their classical enthusiasm. Among these familiar and respected practices, to the early humanists as to their contemporaries, was the veneration of the saints. Old saints were venerated and new saints made in fifteenth-century Italy as elsewhere, and occasionally they furnished subjects to a man classifiable by his education and professional expertise as a humanist.
Monastic Possession of Parish Churches in England in the Twelfth Century
Authors: Kemp B. R.
Published: March 2011

The rapid increase in monastic acquisition of parish churches in the twelfth century reflected a number of trends, both temporal and spiritual, in the Christian society of western Europe. It was an expression of the laity's continuing devotion to the monastic ideal, now reinforced by the foundation and spread of new religious orders, and it was in part a consequence of the redefinition of relations between the laity and the clergy following in the wake of the Gregorian Reform. More than that, however, it raised within the Church questions as to the proper relationship between the monastic clergy and the pastoral and juridical structure of the Church. To understand the phenomenon, therefore, it is necessary to examine the motives of donors of parish churches and those of the religious who received them, to bear in mind the climate of respectable opinion (both lay and-ecclesiastical) which came increasingly to deny possession of parish churches to the laity and yet could countenance their passage into the hands of religious houses, and to consider the repercussions of widespread monastic acquisition of churches in the Church at large. This article is concerned in particular to re-examine the means by which monasteries obtained grants of churches, viewed against the background of the Church's assault on lay ownership of churches and tithes, and to reconsider the evolution of the vicarage system, as the ecclesiastical authorities strove to accommodate within the mission of the reformed Church monastic efforts to exploit the churches in their possession.
The Significance of the Elizabethan Identification of the Pope as Antichrist
Authors: Lake Peter
Published: March 2011

It has become a commonplace of modern historical scholarship that most Elizabethan Protestants regarded the pope as Antichrist. The present article is an attempt to penetrate beneath the surface of that commonplace. It does not seek to cast doubt on the existence of such a common perception of the pope as Antichrist. However, it will be argued that within that consensus, and to an extent masked by it, there existed very important implicit differences over the consequences of that doctrine.
Individualism in Twelfth-Century Religion. Some Further Reflections
Authors: Morris Colin
Published: March 2011

In an article in the last number of this JOURNAL, Caroline Walker Bynum drew attention to the way in which historians during the past few decades have written of the twelfth century in terms which would once have been thought more appropriate to the fifteenth. We have become used to hearing about the twelfth-century renaissance, about the classical revival and the growth of humanism and about the discovery of the individual. The period has been credited with a rapidly growing awareness of the regularity of the natural order and with an increased confidence in the power of reason. The idea has now been widely accepted that the twelfth century saw the emergence of institutions and sensitivities which were to become characteristic of western civilisation, but which previously did not exist or played only a subordinate cultural role. It is then, as R. R. Bolgar has expressed it, that we can discern for the first time the lineaments of modern man. This is obviously not to say that the attitudes displayed were the same as those in subsequent centuries; it would be absurd to look for the humanism of the fifteenth century, the rationalism of the eighteenth, or the individualism of the nineteenth, in the writings of Cistercians or magitri. Some phrases will strike us by their modernity, but the context of thinking is usually different in important ways from our own. The question is not whether there is a cultural identity between the twelfth century and the modern world, for there obviously is not, but whether in the twelfth century we can discern elements of respect for humanity, reason and individuality which were largely lacking during the preceding five hundred years, and which were to have a lasting impact on the growth of.western culture.
The Ideological Alliance of Political Economy and Christian Theology, 1798–1833
Authors: Waterman A. M. C.
Published: March 2011

It has been maintained by E. R. Norman that:

…the social attitudes of the Church have derived from the surrounding intellectual and political culture, and not, as Christians themselves always seem to assume, from theological learning. The theologians have always managed to reinterpret their sources in ways which have somehow made their version of Christianity correspond almost exactly to the values of their class and generation. Thus theological scholarship justified the structural social obligations of the eighteenth century world; thus it provided a Christian basis for Political Economy… [my italics]
The Jeronimites in Spain, their Patrons and Success, 1373–1516
Authors: Highfield J. R. L.
Published: March 2011

In the middle of the fourteenth century the Castilian Church was suffering severe strains. Falling rents exacerbated by plague were affecting many monasteries and making it difficult for them to maintain discipline. At the same time the nature of the regime of Pedro 1 drove a distinguished group of secular clergy into exile in France and Italy. An alternative reaction lay in seeking the eremitical life, and this was to lead to the remarkable phenomenon of the Jeronimite Order. The cause of ecclesiastical reform was to be sustained by both exiles and hermits.
The Liberal Government and the Eucharistic Procession of 1908
Authors: Machin G. I. T.
Published: March 2011

In 1852 a Roman Catholic procession at Stockport, held in spite of the warning given by a recent royal proclamation, had caused widespread rioting, physical damage and the loss of a life. This was at the height of popular reaction to the main wave of Irish Catholic immigration and in the aftermath of popular Protestant upheaval over the restoration of a Catholic hierarchy. Other anti-Irish riots had subsequently occurred in industrial towns, for example at Liverpool frequently and at Tredegar, Monmouthshire, in 1882. Despite this, it may seem somewhat surprising that a serious crisis over a Catholic procession should have occurred as late as 1908. But the procession was intended to be a notable and explicit vindication of Roman Catholic sacramental beliefs, and there was a considerable and active residue of anti-Catholic feeling in Edwardian England.
The Anatomy of a Religious Riot in Toulouse in May 1562
Authors: Greengrass M.
Published: March 2011

The five days of municipal insurrection in Toulouse from 13 to 17 May 1562 were critical ones for the city's Protestants. The Huguenots attempted to seize control of the city in acoupwhich failed on a grand scale. Two hundred Protestants may have died in the street fighting alone; over two hundred were executed after the rising had been suppressed and at least as many again were hanged in effigy. In all, over a thousand suspects were investigated by the authorities, determined to ensure that the city would remain safe from Protestant contagion in the future.
Religious Dissent in Black Country Industrial Villages in the First Half of the Nineteenth Century
Authors: Hopkins Eric
Published: March 2011

These well-known words of Frederick Engels date from 18441 and did not go unsupported by contemporary opinion in the middle decades of the nineteenth century. In Sheffield, for example, it was generally thought in 1843 triat not one family of artisans in twenty attended church or chapel, while Horace Mann, the author of the report on the religious census of 1851, reached the melancholy conclusion that ‘the masses of our working population…are never or but seldom seen in our religious congregations’. In 1860 Lord Shaftesbury remarked that not 2 per cent of the working men in London attended church, while a modern authority, Dr K. S. Inglis, has declared that even in northern and midland towns, where social relationships were more harmonious and the range of worshippers far wider than in East London, the majority did not attend worship; popular abstinence from worship (to use his term) had become an inherited custom.
The Enigma of Gregory the Great's Dialogues: A Response to Francis Clark
Authors: Meyvaert Paul
Published: March 2011

The Middle Ages remained serenely unaware that a dark problem might attach itself some day to the Dialogues of Gregory the Great. They knew their Gregory, studied his Moralia and other scriptural commentaries with uplifted hearts, read his Dialogues with equal veneration and devotion and never perceived even the glimmer of a contradiction between the two categories of works. Then came the Reformation with its stress on Scripture and its dislike of the ‘superstitious Romanist piety’ fostered by works like the Dialogues. A problem thus arose for the Reformers. They had little love for the papacy but retained a veneration for the Church Fathers, among whom they counted Gregory the Great, that great interpreter of Scripture, who had been instrumental in bringing Christianity to England. Was it possible to retain Gregory but divest him of an embarrassing work? It is important to note that the first attempts to deny Gregory's authorship of the Dialogues are rooted in the polemics of the Reformation period.
The Date of Composition of Bishops' Registers from the Plague Years in the Diocese of Barcelona
Authors: Utterback K. T.
Published: March 2011

The material presented below grew out of a study of episcopal administration in the diocese of Barcelona in the mid-fourteenth century. Among the bishops' registers which were analysed for the study, three proved especially important: two from the communia, or general, series, Notule communium 15 and 16 (NC 15 and NC 16); and one from the collations series, Registrum collationum 9 (CO 9), covering the years 1345–51. The registers record both a period – 1345–8 – of presumably normal diocesan administration, and the plague period – the so-called Black Death struck Barcelona in spring 1348. The communia and collations series were selected both because they provided information about general diocesan administration and because the two series were conflated beginning with NC 15 in 1348, and remained separate until 1361.
The Beginnings of Santa María de Guadalupe and the Direction of Fourteenth-Century Castile
Authors: Linehan Peter
Published: March 2011

Uncertainty regarding the circumstances in which devotion to the image of the Virgin of Guadalupe was established is almost as old as the devotion itself. The earliest surviving version of the legend, which recounts the adventures of the celebrated statue from the time of Gregory the Great to its discovery in the Montes de Toledo by the pastor Gil Cordero - an account dating from the late fourteenth or early fifteenth century - places its reappearance in the reign of the son of Fernando iii of Castile, ‘su fijo Don Alfonso el qual gano las Algesiras e murio sobre Gibraltar’, thus conflating Alfonso x, Fernando iii's son, who died in 1284, with Alfonso x's great-grandson Alfonso xi (1312–50). Attempts to unscramble or to disguise this confusion have a long history too, the earliest being that of the corrector of Ms AHN 48B, who expunged words and phrases and supplied marginal additions to bridge the gap between the reigns of the two Alfonsos.
Rome and the Venetian Inquisition in the Sixteenth Century
Authors: Davidson N. S.
Published: March 2011

In Rome the Inquisition was not above that of other places, but applied it self only to that City, as others did in their Cities. The Pope indeed was superintendent and overseer of them all, maintaining nevertheless the agreements, immunities, and lawful Customs of every one, and so it continued until Paul the third, who did institute a Congregation of Cardinals in Rome, giving them the Title of Inquisitors General, who nevertheless do not command the Inquisition of Spain, which by agreement was first instituted: So likewise they ought not to take away the authority of this States Inquisition, also instituted by agreement some hundred years since. Which thing I have considered for to conclude, that it is not reasonable that Inquisition should take that which belongeth unto this.
A Reformation Dilemma: John Foxe and the Problem of Discipline
Authors: Davies Catharine , Facey Jane
Published: March 2011

John Foxe'sDe censura, sive excommunicatione ecclesiastica, rectoque eius usu, published in 1551, was the earliest tract to be written by an English Protestant on the subject of ecclesiastical discipline and, as such, deserves a closer examination than it has received to date. Given that continental Protestants and, later on, Puritan apologists alike accepted as axiomatic that the Reformation could only be established on the twin pillars of pure doctrine and right discipline, the appearance at this time, amid a stream of doctrinal polemic, of a tract on discipline, was significant. It indicated that Protestants had become confident enough, after waging war on the claims of the Church of Rome, to regulate the lives of its members, to assert similar claims in the name of Scripture and reformed ‘true religion’. That this tract should appear in Edward VI's reign, and not earlier, was important in this respect, for the effect of the Henrician Reformation had been to render impossible any suggestion that the Church should or could be autonomous in discipline. The psychological climate - as well as the theoretical framework - of the Supremacy persisted throughout Edward's reign, but the fact that the king was a minor gave Protestants a breathing space in which to approach the problem of trying to bring the Church into line with pure, apostolic models. In terms of quantity of published material, doctrine, rather than discipline, was undoubtedly much the more important of the issues discussed; by dealing with discipline a Protestant writer was grasping the nettle, for the subject raised questions about the relative roles of Church and State in the reformation of society and, ultimately, about the structure of the national Church. Foxe's tract was the first attempt to face the question of discipline; that it was the only one, even in Edward vi's reign, showed what a hold the Supremacy had taken. The aim of this article, therefore, is to bring out the significance of Foxe ‘s tract and to explore some of the tensions in mid-Tudor Protestant thought which it reflects. The first part (by Catharine Davies) aims to set it more precisely in its Edwardian context; the second (by Jane Facey) uses it to illuminate the changed emphasis of Foxe's thought on the relationship of Church and State required by the writing of theActs and Monuments.
A Neglected Wycliffite Text
Authors: Hudson Anne
Published: March 2011

Modern accounts of the Wycliffite movement and of the beliefs of its adherents have been based for the most part upon records compiled by opponents. Most obviously hostile are the episcopal registers and documents, though these have the advantage of being relatively prolific and almost always dated and localised; inevitably, secular records about the movement become more ample as Lollardy was identified with sedition. The surviving chronicles, such as those of Knighton or Walsingham, were largely written by members of those orders that Wyclif castigated throughout his teaching. The picture constructed from these records has sometimes been filled out with details from overtly hostile and polemical texts such as Netter's Doctrinale. Given such sources, it is hardly surprising that the accounts appear incomplete, even at times incoherent and contradictory. Episcopal registers, as has been suggested elsewhere, present only fragmentary records of the views they condemned; polemical authors, and even chroniclers, often wrote with hindsight, an advantage to their own argument, but a disqualification to their usefulness as historical sources. Particularly in the case of Lollardy, where increasing opposition from the ecclesiastical hierarchy was reinforced after about 1400 by suspicion of treason so amply confirmed in the Oldcastle revolt, late texts are peculiarly unreliable. McFarlane, in his posthumously published lectures, suggested that many aspects of the movement ‘are irremediably hidden from us’, unless ‘new material is found of a kind and quantity so far unsuspected’.
The International Protestant Community in the Second World War
Authors: Ludlow Peter W.
Published: March 2011

The title requires some explanation. There is no satisfactory generic term to cover the institutions and groups discussed in this paper. I have opted for ‘International Protestant Community’, because it he seems on the whole less unsatisfactory than the term ‘ecumenical movement’, which in contemporary parlance at least must include within its scope Catholics as well as non-Catholics. Even the narrower term has its defects, however, since many of the Anglicans who played prominent roles within these international organisations would have considered themselves more Catholic than Protestant, while the Orthodox who figured in at least some of them would not have considered themselves Protestant at all. But in the period reviewed here the dominant influences within this international community were undoubtedly Protestant and the description, International Protestant Community, though inadequate, is probably the least inadequate available.
The Welsh Evangelical Community and ‘Finney's Revival’
Authors: Carwardine Richard
Published: March 2011

The early decades of the nineteenth century saw the emergence in American Calvinist churches of a new brand of religious revivalism. Energetic evangelicals successfully challenged the authority of a Calvinist theology which had seemed to emphasise the exclusiveness of the elect, and man's helplessness and inability to act in securing his own conversion. These evangelicals adopted a revivalism which, in contrast, reminded man of his responsibility and power, and which experimented with means to win converts that conservative evangelicals thought an affront to the operations of the Holy Spirit. The ‘new measures’, as they were called, included more direct preaching, often by revivalists who itinerated solely to stir churches and win converts, the ‘protracting’ of services over several days or weeks, and the ‘anxious seat’—the use of a special pew at the front of the congregation where those concerned for their spiritual state could go to be exhorted and prayed for, and where a public commitment might be expected. These measures—and the ‘New Divinity’ which gave them theological justification—became increasingly widespread during the 1820s and 1830s, the climax of the ‘Second Great Awakening’. In large part the impetus for change had come from the rapidly-growing Methodists, Arminian in theology and determined exponents of a high-pressure revivalism; but within the Calvinist churches the single most influential agent of change was the ‘high priest’ of revivalism, Charles Grandison Finney.
The Origins of Divinity Lectureships at the Inns of Court, 1569–1585
Authors: Fisher R. M.
Published: March 2011

Following the Reformation, the Inns of Court established a tradition of preaching inferior to none. The wealth and influence of-these centres of legal and genteel education attracted such noted preachers and divines as Richard Alvey, Thomas Gataker Jr., John Donne, Richard Sibbes and John Preston. In an age of religious disputation, their activities could easily provoke controversy. At the Temple in 1585 to 1586 the celebrated clash took place between Richard Hooker and Walter Travers. In subsequent years the puritan proclivities of William Crashawe and the Laudian pretensions of Paul Micklethwaite produced similar debate. Considering the prominence of their office, the parallel expansion of London preacherships and the attention given to events after 1585, the earlier development of divinity lectureships at the Inns of Court deserves particular treatment.
Rodulfus Glaber and the Cluniacs
Authors: France John
Published: March 2011

The two works of Rodulfus Glaber, the Histories and the Life of St William, have always been held to be of special importance because of the supposed Cluniac origins of this writer. Glaber is commonly referred to as a Cluniac monk, as can be seen from the title of an important modern series of articles about him, while Delaruelle's famous essay about Cluny and Holy War leans heavily upon his ‘Cluniac connections’. The lack of literary sources about the history of Cluny in the reign of Odilo accounts in part for the extensive use of his Histories by the numerous corps of historians of Cluny. By contrast the Life has been somewhat neglected, and indeed the literature on St William of Dijon in English is very limited. It is important, therefore, to discover in what sense, if any, Glaber can be called a Cluniac.
A Sixteenth-century Assessment of the French Church in the Years 1521–4 by Bishop Guillaume Briçonnet of Meaux
Authors: Vose Heather M.
Published: March 2011

‘C'est à vous, Madame, à qui je parle.’ So wrote the distinguished church statesman and reforming bishop of the Meaux diocese to Marguerite d'Angoulême, duchess of Alençon (later queen of Navarre), powerful sister of the Renaissance monarch François I, on 22 December 1521. The personal and emphatic form of address employed here by Guillaume Briçonnet arose from his concern that Marguerite should grasp firmly a neglected aspect of Christian doctrine: the role of the Spirit in the life of each believer as well as within the Ecclesia. By grace, came the episcopal injunction, Marguerite must recognise ‘le vray feu qui s'est logé, long temps a [i.e. il y a longtemps déja] dans vostre cceur’;and by this same grace French Christendom must acknowledge its state of desolation. An analysis of the 1521–4 exchange of letters between the duchess of Alençon and the bishop of Meaux reveals both the extent of Briçonnet's distress at what he saw as basic weaknesses in the French Church and his spiritual counsel aimed at rectifying a situation he held to be desperate.
William Harrison and the Two Churches in Elizabethan Puritan Thinking
Authors: Parry Glyn
Published: March 2011

There are currently two approaches to the perennial problem of characterising Elizabethan puritanism. Successive attempts to establish a general taxonomy have failed to describe the historical diversity of puritan thinking. Recently the variable contemporary meanings of the epithet ‘puritan’ have been emphasised.1 Neither approach advances our understanding of reforming ideas within the Elizabethan Church, because the first tries to make individuals conform to type and the second limits the usefulness of the term ‘puritan’ in historical discussion. Both approaches ignore important facets of the intellectual environment of puritanism, particularly the contemporary historical vision. The present study offers an alternative approach to the problem through an analysis of the religious mentality revealed in the writings of William Harrison. It argues that Harrison's works reveal some of the underlying assumptions of puritan thinking. By comparing Harrison's thought with that of some radical and conformist contemporaries, it attempts to show that a distinctive historical interpretation, and the application of that interpretation to contemporary conditions, provide a consistent index to puritanism. Analysis of Harrison's thought suggests that, for radicals, divinely inspired faith and knowledge were transmitted through the past, providing a universally normative truth whose criteria could be used to evaluate contemporary circumstances. This truth, which directed every facet of life, establishing the limits of the individual's interests, of his knowledge and of its application, was centred in Israel. To depart from its criteria was to lapse into Gentilism.
Byzantine Iconoclasm and Monachomachy
Authors: Gero Stephen
Published: March 2011

According to the Byzantine sources, the reign of the iconoclastic emperor Constantine v (741–775) was characterised by an attack on the very institution of monasticism, and the brunt of the persecution directed against the ‘orthodox’ was borne by the monastic order. This anti-monastic phase of iconoclasm has not passed unnoticed in modern attempts to clarify the origins and motive forces of the iconoclastic movement as a whole. The gamut of explanations ranges from an extreme position which maintains that die iconoclastic movement itself was merely a pretext for attacking parasitic monasteries and to confiscate their land holdings, through more balanced views which claim that the enthusiastic and determined propagation and defence of image-worship by monks was an obstacle which had to be removed by breaking the power of monasticism if the official iconoclastic policies were to be effective, to a recent more sophisticated approach which claims to recognise in both monasticism and icon-worship illegitimate, unlicensed forms of spirituality, signs of separatist tendencies which die State battling against Islam for survival could not afford to tolerate.
The Cardinal of Lorraine and the Colloque of Poissy, 1561: A Reassessment
Authors: Sutherland N. M.
Published: March 2011

The colloque of Poissy, September–October 1561, was an important incident in the history of the Reformation, and a dramatic incident in the career of the cardinal of Lorraine. This subject was first studied in detail by H. O. Evennett in his book The Cardinal of Lorraine and the Council of Trent, published in 1930. More recently, Evennett provided the inspiration for Donald Nugent in his study Ecumenism in the Age of the Reformation: The Colloque of Poissy. It is upon these two important works that any reassessment must necessarily be based. In a concluding chapter on ‘the case of the cardinal of Lorraine’, Nugent wrote: ‘while the sources would seem to argue for a better view of Lorraine and his conduct at Poissy, an element of ambiguity remains’. This cautious comment refers to the introduction by Lorraine of the confession of Augsburg and a Lutheran formula on the eucharist. For Nugent, the ‘critical role of the enigmatic cardinal of Lorraine has never been resolved’. In order to concentrate on his subject, the colloque itself, Nugent skipped briefly over its historical background. This he believed to have been fully treated by others—doubtless Evennett in particular. It is, however, still necessary to study this historical background more precisely in order to clarify how and why the colloque arose. Only then does it become possible to interpret the all-important role of Lorraine.
Regalian Right in Twelfth-Century Spain: the Case of Archbishop Martín of Santiago de Compostela
Authors: Fletcher R. A.
Published: March 2011

In the spring of the year 1160 archbishop Martin of Santiago de Compostela was expelled from his see by his king, Fernando II of León. Except for a brief period of about six months in the winter of 1164–65 he remained excluded from his church and sometimes from the kingdom until shortly before his death in 1167. For some of this period of seven years he sought to exert pressure upon the king through the papal curia of Alexander III in order to bring about his reinstatement; usually in vain. This cause célèbre in the relations between Church and State in the most westerly of the Spanish kingdoms has attracted little attention from Spanish ecclesiastical historians, and none at all from others. What makes it of more than parochial interest is its timing. Fernando II was not the only western European ruler to be at loggerheads with his archbishop in the 1160s; neither is the spectacle of a pope unwilling decisively to intervene in a quarrel of this kind an unfamiliar one to students of the ecclesiastical affairs of that troubled decade. Only fragments of evidence have survived to shed light on the tortuous diplomacy of those years. To disinter and to attempt to fit together the dead bones of this forgotten dispute may, it is hoped, be to provide a further fragment, which, in its turn, may be of interest to those whose concern is with the larger affairs of empire and of papacy, of Angevins and of Capetians. To historians of Spain its interest will (we hope) be sufficiently obvious to need no commendation.
English Christianity and the Australian Colonies, 1788–1860
Authors: Bollen J. D.
Published: March 2011

In the England of 1840, as Professor Chadwick observes, the idea of mission pertained to the lapsed at home as well as the heathen overseas. This article, in discussing connexions between the English Churches and the Australian colonies, deals with a third meaning: colonial mission. The seventeenth-century association of religion and colonisation is well known. The bearing of religion (heathen missions excepted) on the imperialism of the late-eighteenth and early-nineteenth centuries, and the response of English Christianity to settlement colonies in this period, have occasioned less discussion. Most familiar are the points where religion was drawn into imperial policy, as in British North America after the Revolution. Promotion of the Church of England was part of an overhaul of imperial administration in New South Wales as well. But in the new century this method of achieving political and social stability ran into difficulties at home. In Australia it was ineffective and little more popular than in the Canadas. By 1830 religion was ceasing to be an instrument of imperial policy. The new bearers of British Christianity overseas, the evangelical missionary societies, had been founded with the heathen in view and generally avoided other engagements. The missionary fervour of the post-Napoleonic period thus coincided with indifference to the religious needs of emigrants and colonists. A response came in the 1830s in the form of colonial missionary societies and a quickening of the older Church societies. Though never a match for the home and heathen enterprises of Victorian Christianity, the colonial missions had roots in the nation's past. They expressed the various aspirations of the home Churches and were part of the phenomenon of empire.
Archbishop John Morton and the Province of Canterbury, 1486–1500
Authors: Harper-Bill Christopher
Published: March 2011

The episcopate of John Morton has received little attention from historians, possibly because it falls in time between the traditional interests of medievalists and of reformation specialists. Previous treatments, notably that of dean Hook in his Lives of the Archbishops of Canterbury and the biography by Woodhouse, published in 1895 and heavily reliant on Hook, have concentrated on Morton's political role as ‘foster father of the Tudors’, and while Professor Claude Jenkins provided an excellent survey of the Canterbury register, he was more concerned with the evidence which it provides for die condition of the Church in die late fifteenth century than widi the archbishop himself. The purpose of this paper is to outline the salient characteristics of the episcopate and to examine the ecclesiastical policies pursued by Morton. Two qualifications must immediately be added. First, despite the wealth of material in the archiepiscopal register, supplemented by the records of the cathedral priory, there is almost nothing of a personal nature, and as always it is more difficult to estimate the character or sentiments of a fifteenth-century bishop than of his twelfth-century counterpart Secondly, it has been remarked how a hard and fresh look has upgraded the reputation of Hubert Walter, ‘that old model of secular prelacy’.
The Dilemma of the Establishment Puritan: the Cambridge Heads and the case of Francis Johnson and Cuthbert Bainbrigg
Authors: Lake Peter
Published: March 2011

This paper is concerned widi the puritan in office. It sets out to deal with an incident that took place in the university of Cambridge in 1589, and, in analysing that incident, to examine the tensions and ambiguities inherent in the position of the puritan divine (and here I mean both presbyterians and ‘fellow-travellers’) involved in the traditional administrative and jurisdictional hierarchies of the university. At first sight the affair in question appears to be little more than another clash between two young dons, with precisian proclivities, and the university authorities. Its significance for the study of establishment or moderate puritanism lies in the fact that by 1589 those university authorities included in their ranks men like Laurence Chaderton, Master of Emmanuel, William Whitaker, newly installed as Master of St John's and Roger Goad, Provost of Kings, all of whom were noted for their puritan sympathies. It was in 1589, of course, that Whitgift's final attack on the classis movement really got under way. Here, then, we have the interesting spectacle of erstwhile puritans (one of whom, Chaderton, was an avowed presbyterian) being called upon, in their capacity as university administrators, to support, or at least not to oppose or obstruct, a new hardline anti-precisian policy which was totally at variance with their own principles and sympathies.
Hooker, Travers and the Church of Rome in the 1580s
Authors: Bauckham Richard
Published: March 2011

Richard Hooker's attitude to the Church of Rome has been widely misrepresented. This attempt to elucidate it will not only modify the traditional idea of Hooker's broad-minded ecumenism, but will also make possible a fresh evaluation of his theological development and his relation to die Elizabethan hierarchy in the period up to the writing of his Of the Laws of Ecclesiastical Polity. Hooker scholarship has consistently interpreted his early career, especially his controversy with Walter Travers in 1586, in the light of his later authorship of the Polity, and has shown itself to be still in the grip of Isaac Walton's portrait of Hooker as official champion of Anglican orthodoxy against the Puritans. This portrait will be seen to be inapplicable to the Hooker of the 1580s. Difficult though it is to conceive a Hooker who was not yet the author of the Polity, die understanding of his theological development requires a resolute attempt to trace it forwards towards the Polity rather than backwards from the Polity.
The Emergence of Dutch Pietism
Authors: Prozesky Martin H.
Published: March 2011

In general the term ‘Pietist’ signifies a type of dedicated, personal faith in which deep devotion to Christ and strict morality were prominent. Emphasising the emotions, rebirth, a changed life and religious experience, it often generated a sense of separation from the unredeemed world in its adherents, who typically made use of sermon, Scripture, devotional works and small gatherings of the devout to obtain spiritual edification, often also espousing missionary work. For them experience counted for more than knowledge of doctrine, dedication for more than ecclesiastical status and the personal for more than the institutional. The word was first used of the followers of the Lutheran churchman Philipp Jakob Spener (1635–1705), who, as is well known, formed an important reform movement in Germany late in the seventeenth century and whose successors were influential there until well into the next.
Sir Thomas More as Church Patron
Authors: House Seymour Baker
Published: March 2011

The immediate responsibility for the spiritual well-being of the parish in the early sixteenth century lay with the priest who had the living. Patrons of church livings were able, however, to influence parochial care by extending their patronage to priests who would be certain to maintain their cures satisfactorily. While the patron had no legal obligation to ensure the proper execution of parochial duties by his appointee, a certain degree of responsibility would be expected of men like Sir Thomas More, who allied themselves with the defence of the clerical estate while denouncing the personal or professional shortcomings of many of its members.
William Bradshaw, Antichrist and the Community of the Godly
Authors: Lake Peter
Published: March 2011

Hatred of popery was hardly a puritan monopoly in late sixteenthand early seventeenth-century England. The conviction that the pope was Antichrist was something of a commonplace amongst Protestant Englishmen. Considerable attention has recently been paid to the terms in which the identification was established and asserted. The supposed link between such concerns and a ‘millenarian’ radicalism has quite rightly been challenged, most notably by Dr Bauckham. It remains true, of course, that sensitivity towards the extent and nature of the popish threat was a hallmark of puritanism. The consequences of this, however, were ambiguous. The conviction of the reality and pervasiveness of the popish threat undoubtedly prompted much of the puritan critique of the established Church. Certainly, the rhetoric of Antichrist played a crucial role in puritan denunciations of the corruptions of the English Church. But such denunciations drew much of their polemical force from the fact that the premise on which they were based – the antichristian nature of popery – was generally accepted by English Protestants. For the whole strength of the puritans’ case rested on their ability to present their position as but the logical extension to the area of church polity and ceremony of positions readily accepted in the realm of doctrine. Even the most committed Presbyterians accepted that the doctrine of the established Church was unequivocally Protestant. For the immediate polemical purposes of Presbyterians this provided a powerful argument for a parallel and equally thorough reformation of church polity and discipline. Taking a longer perspective and in the face of the threat from Rome, such considerations served to underline the ties of common interest and identity that bound puritans to the national Church.
Early Identifications of Authorship of the Johannine Writings
Authors: Gunther J. J.
Published: March 2011

T. W. Manson posed the following problem:

…quotations are absent in those places where we should most confidently look lor them it the Fourth Gospel was composed in Ephesus about A.D, 100 by John the Apostle. No theory about the Gospel that fails to give an explanation of the phenomenon presented by the writings of Ignatius, Polycarp and Justin has much chance of survival.

No information about the Fourth Gospel or its author appears in the Pastoral Epistles.
Reformers and the Church of England under Elizabeth I and the Early Stuarts
Authors: Christianson Paul
Published: March 2011

During the past forty years, the religious history of Elizabethan and early Stuart England has received a great deal of attention from intellectual, social and Church historians. Because of the nature of the general interpretation traditionally followed, most scholars have found it fruitful to concentrate their research upon particular groups or individuals and to fit the ensuing studies into either a rather narrow stream labelled ‘Anglican’ or a very broad one named ‘Puritan’. While the number of biographies of English bishops and analyses of ‘Anglican’ divines has increased at a more than respectable rate recently, studies of English ‘Puritans’ and their brethren in New England have grown to almost unmanageable proportions. With all of these riches at hand, however, no recent historian has published an overall synthetic history of the Church of England under Elizabeth and the early Stuarts to match that completed by W. H. Frere more than two-thirds of a century ago. Indeed, a good deal of controversy still ranges over the boundaries and validity of such terms as ‘Anglican’ and—especially— ‘Puritan’. Plunging into that dispute, this paper will examine the nature and historiographical origins of these categories, redefine them so that they better apply to the evidence from the late sixteenth and early seventeenth centuries and spell out some of the social and political implications that spring from this modified point of view. While the argument presented here, no doubt, will neither please nor satisfy all historians working in the field, one hopes that it will provide some with a glimpse at the outlines of a new synthesis.
A Comment: Concerning the Name Puritan
Authors: Collinson Patrick
Published: March 2011

With Professor Christianson, one can only deplore the paucity of books dealing with the history of the Church of England between the Elizabethan Settlement and the Civil War. With the exception of histories covering a somewhat longer time span, there has been no attempt at synthesis since Bishop W. H. Frere's The English Church in the Reigns of Elizabeth and James I (1904), which was part of a series answering to a semi-popular and general interest in the Church of England ‘as a factor in the development of national life and character’. It is remarkable and even scandalous that the greatly altered perspectives of twentieth-century historians are not reflected in a more recent and adequate account of the post-Reformation and pre-revolutionary Church. The Jacobean epoch is a particularly neglected subject, to which even Frere devoted no more than 100 of his 400 pages, giving it no particular shape or significance. Jacobean bishops of the calibre of Toby Matthew, James Montague and Thomas Morton were not even mentioned. Today that singular and exemplary figure, Arthur Lake, Laud's predecessor as bishop of Bath and Wells, is totally forgotten. The reason for our myopia is not very flattering to modern historiography. Unlike the Reformation of the Church of England, or the Elizabethan Church, the Jacobean Church was not a subject for Gilbert Burnet or for John Strype, and consequently (or so it seems) it is not a subject for us.
Thomas Arundel as Archbishop of Canterbury, 1396–1414
Authors: Davies Richard G.
Published: March 2011

The appearance of the contemporary archbishop of Canterbury in the crises and conflicts of later medieval England has never surprised historians. For not only by tradition but in terms of real political weight the archbishop, unlike his brother of York, had a part to play in the affairs of the realm which he could scarcely hope to avoid, no matter how invidious. Appointed almost invariably with the close and usually decisive interest of the Crown in mind, the archbishop could anticipate repeated calls from the Crown for his support, counsel and service. However, thoughtful contemporaries and broadminded historians alike have for the most part been at pains to put this particular aspect into the wider context of the archiepiscopal function as a whole; the approaching cloud of the Reformation has not deceived historians into underestimating the considerable stature and merits of the metropolitans of this period. Whatever unsatisfactory reasons of state, ambition or faction lay behind their promotion, almost to a man they performed their arduous duties, with their diverse and often contradictory obligations, with good intent, frequent self-sacrifice and more often than not considerable success, at least in the eyes of the orthodox churchmen of their own time. If their political appearances alone have entered the textbooks, closer observers have been aware that the care of the Church was their first concern, and political involvement a distraction and a burden. At times the service of two masters posed its dilemmas, but usually the Crown preserved the archiepiscopal position by a fundamental respect for its other loyalties to God, the pope and the Church, and did not call for an irrevocable commitment fracturing these obligations.
The Short Parliament of 1640 and Convocation
Authors: Cope Esther S.
Published: March 2011

The parliament which met in April 1640 was the first to meet in eleven years. Men hoped that this parliament might be more successful than its predecessors. Mingled with hopes for success of the parliament was anxiety about failure. The disorderly dissolution of the last parliament had not been forgotten. Reactions to the levying of ship money and to the active ecclesiastical leadership of Laud and others of the bishops had shown that Englishmen would not be silent if they felt their liberties threatened. Royal requests for aid against the Scots in the spring of 1639 had met with protests. Men feared that attempts to obtain redress of grievances in parliament would lead to disputes with the king and a quick dissolution.
Gladstone's Abolition of Compulsory Church Rates: a Minor Political Myth and its Historiographical Career
Authors: Anderson Olive
Published: March 2011

There are four major interpretative themes in historical writing about nineteenth century English politics whose exposition has customarily involved a bald allusion to Gladstone's abolition of compulsory church rates in 1868. In reality the facts do not justify any of these familiar uses. What follows is intended not only to demonstrate that this is so by briefly describing ‘how it really happened’, but also to consider how it has come about that this legislation has been so often pressed into service in inappropriate contexts ever since it was passed, and to speculate a little upon this as part of the general problem of the delays and paradoxes in the development of historical writing on nineteenth-century England.