bluuebunny/crossref_metadata_2025 huggingface dataset:
James Parkes, the Jews, and Conversionism: A Model for Multi-Cultural Britain?
Authors: Kushner Tony
Published: March 2016

British historians and others have been slow to recognize the tradition of immigration and ethnic, religious, and racial diversity that has marked the British experience in the modern era. The multi-cultural nature of British society today is harder to ignore, with black groups alone representing over 5 per cent of the total population. Yet the implications of such diversity both in the past and in the present have not been properly acknowledged by academics, politicians, or society as a whole. Coloured immigration, following that of the Jews from Eastern and Central Europe, has tended to be viewed only in problematic terms—such newcomers are seen to bring with them the potential for racial strife. Immigration control—from the turn of the century to the present day—has been consistently justified by politicians, commentators, and agitators on the grounds that it will improve race relations in this country. Of equal significance have been the limitations of those opposed to racism and the control of entry. Support of immigrants and minorities has been generally limited to attacks on racism. In the process, issues concerning pluralism and the need to accept diversity have been relatively ignored. Such tendencies within anti-racism reflect the domination of assimilationist assumptions with regard to minorities. This has been particularly the case with the left-liberal world which has been dominant in the campaign against racism in the twentieth century. It is thus not surprising that the Rushdie affair caused enormous shock in Britain amongst those who assumed that religion no longer mattered in this country. It was, in the words of Fay Weldon, ‘like a tidal wave’ removing what was left of liberal illusions concerning race relations.
The Idea of Innocent Martyrdom in Late Tenth- and Eleventh-century English Hagiology
Authors: Hayward Paul A.
Published: March 2016

Kings and princes who were classed as ‘innocent martyrs’ or ‘passion-sufferers’ because they were thought to have been murdered in Christlike circumstances were known in many parts of Europe in the Middle Ages. This paper is about six Anglo-Saxon saints of this type, who are also distinguished by their youth. All of them were thought to have been boys or teenage males when they were martyred. To date, work on these saints has concentrated on questions concerning the origins of their cults, and their relationship to the institution of kingship. The purpose of this paper, however, is to draw attention to the ways in which certain religious communities redefined their sanctity in the late tenth and eleventh century, and to make some tentative suggestions about the possible uses to which these cults were put in this milieu.
Martyrs on the Field of Battle before and during the First Crusade
Authors: Morris Colin
Published: March 2016

The First Crusade was an important episode in the history of martyrdom. While some of the crusaders were martyrs in the old style, giving up their lives rather than renounce Christ, the expedition established in the consciousness of Western Europeans the idea of a new route to the status of martyr, which could be earned by those who fell in battle against the unbeliever, righting for Christ and for his people. From this time onwards crusading preachers regularly offered the stole of martyrdom to those who served in Palestine, Spain, and elsewhere, in the war against the Muslims. It is not surprising that recent historians, in particular Jonathan Riley-Smith, John Cowdrey, and Jean Flori, have given close attention to the establishment of this new model of martyr in the closing years of the eleventh century. It may seem that there is little more to add on the subject, but the development is so significant in the context of our present conference that it may be worth while to return to this well-trodden battlefield. What I want to do in this paper is to examine the foundation of this new style of martyrdom in the thinking of earlier centuries, and then to look once more at its impact upon the early stages of the Crusade itself.
Boris and Gleb: Princely Martyrs and Martyrology in Kievan Russia
Authors: Price R. M.
Published: March 2016

The first canonized Russian saints were the princes Boris and Gleb (d. 1015), and the early accounts of their martyrdom, dating to the late eleventh or early twelfth century, are among the most important works of early Russian hagiography. It is the aim of this paper to locate these texts in the history of European martyrology, and to identify where they exhibit originality.
St Eiluned of Brecon and her Cult
Authors: Thomson John A. F.
Published: March 2016

THE cult of St Eiluned is much more fully documented than the Saint herself, being described in two sources, of the twelfth and fifteenth centuries. These must therefore be the starting-point for an investigation both into the Saint’s historicity, which is at best dubious, and into the significance of the cult, which throws light on religious practices over a very lengthy period. Aspects of these practices, and comparisons with other cults elsewhere, may well point to an early origin for this one.
The Political Setting of the Becket Translation of 1220
Authors: Eales Richard
Published: March 2016

Between 1170 and 1220 the cult of Thomas Becket had spread widely within Christendom, bearing with it the primary message that the Archbishop was a martyr who had died for the liberties of the Church, and in opposition to royal oppression. But no well-documented medieval cult, and certainly no major cult, is adequately characterized in such as simple and straightforward way. If ‘the causa beati Thome became the symbol of the rights of the church throughout the thirteenth century’ and beyond, this did not prevent it embracing other ideas and aspirations, some of them in apparent tension with each other, from the 1170s onwards. Over much of Europe the image of the Martyr’s fortitude confronting the King’s tyranny, already to some extent pre-sold in the propaganda of the exile years 1164 to 1170, required no qualification. In England, as Beryl Smalley has pointed out, ‘Writers had the more difficult task of combining loyalty to their king with defence of ecclesiastical freedom’, especially after Henry II had achieved a rapprochement with the Church. One way of handling this problem was to universalize the cult, by emphasizing that it ultimately transcended issues of royal-clerical relations, however important. Becket was portrayed as the martyr of the age, whose death had benefited the whole of Christendom. Such beliefs, made more plausible by the extraordinary miracle-working achievements of the tomb at Canterbury, led at their extreme to the systematic comparison of Becket’s death with that of Christ.
Medieval Heretics as Protestant Martyrs
Authors: Cameron Euan
Published: March 2016

Two themes which figure repeatedly in the history of the Western Church are the contrasting ones of tradition and renewal. To emphasize tradition, or continuity, is to stress the divine element in the continuous collective teaching and witness of the Church. To call periodically for renewal and reform is to acknowledge that any institution composed of people will, with time, lose its pristine vigour or deviate from its original purpose. At certain periods in church history the tension between these two themes has broken out into open conflict, as happened with such dramatic results in the Reformation of the sixteenth century. The Protestant Reformers seem to present one of the most extreme cases where the desire for renewal triumphed over the instinct to preserve continuity of witness. A fundamentally novel analysis of the process by which human souls were saved was formulated by Martin Luther in the course of debate, and soon adopted or reinvented by others. This analysis was then used as a touchstone against which to test and to attack the most prominent features of contemporary teaching, worship, and church polity. In so far as any appeal was made to Christian antiquity, it was to the scriptural texts and to the early Fathers; though even the latter could be selected and criticized if they deviated from the primary articles of faith. There was, then, no reason why any of the Reformers should have sought to justify their actions by reference to any forbears or ‘forerunners’ in the Middle Ages, whether real or spurious. On the contrary, Martin Luther’s instinctive response towards those condemned by the medieval Church as heretics was to echo the conventional and prejudiced hostility felt by the religious intelligentsia towards those outside their pale.
Martyrologies and Martyrs in the French Reformation: Heretics to Subversives in Troyes
Authors: Roberts Penny
Published: March 2016

The chief martyrology of the French Protestants or Huguenots, the Histoire des martyrs, was the work of a Walloon refugee in Geneva, Jean Crespin. The Histoire focuses on the martyrs of the French Reformation, but also describes the ordeals of those in Scodand, England, and Flanders, as well as of medieval precursors of Protestant ideas, such as Hus and Wyclif. Later versions of the text include the martyrs of the Early Church, whose faith the Huguenots claimed to be reviving and in whose sufferings they believed themselves to be sharing. The Histoire quickly became popular in the fledgeling Reformed churches of France, avidly read from the pulpit and in the home. The accounts of the courage of the martyrs no doubt reinforced the resolution of a group destined to remain a minority, and who became increasingly resigned to their fate. During the civil strife known as the French Wars of Religion, religious tensions were exacerbated by political and military conflict. However, the incident which provoked the outbreak of the wars in 1562 was the massacre of a Huguenot congregation at Vassy, in Champagne, and, indeed, the wars were to be particularly noted for their brutal sectarian violence.
John Foxe and the Traitors: The Politics of the Marian Persecution (Presidential Address)
Authors: Loades David
Published: March 2016

… not long after this he was sent to the Tower, and soon after condemned of treason. Notwithstanding the queen, when she could not honestly deny him his pardon, seeing all the rest were discharged, and especially seeing he last of all others subscribed to king Edward’s request, and that against his own will, released to him his action of treason and accused him only of heresy; which liked the archbishop right well, and came to pass as he wished, because the cause was not now his own, but Christ’s; not the queen’s but the church’s.

Cranmer’s condemnation for treason was almost as great an embarrassment to John Foxe as it had been to the Archbishop himself. Obedience to lawful authority was axiomatic to both, as to all the orthodox reformers of die first generation. Against Catholic accusations that all Protestants were natural subverters of established order, they argued that the good Christian would be least a traitor to his Prince. Preaching upon the text ‘Render unto Caesar’ in November 1550, Hugh Latimer had declared,
Henry Bull, Miles Coverdale, and the Making of Foxe’sBook of Martyrs
Authors: Wabuda Susan
Published: March 2016

In a preface to hisActs and Monuments, John Foxe explained why his ecclesiastical history was so deeply concerned with martyrs.

I see no cause why the Martyrs of our time deserue not as great commendation as the other in the primitiue church, which assuredly are inferiour vnto them in no point of praise, whether we looke vpon the nomber of them that suffered, or the greatnes of their tormentes, or their constancy in dieng[sic], or also consider the fruite that they brought to the amendement of mens liues, and the encrease of the gospel.
An Elizabethan Martyrologist and his Martyr: John Mush and Margaret Clitherow
Authors: Cross Claire
Published: March 2016

On 25 March 1586 for refusing to plead on a charge of harbouring Catholic priests Margaret Clitherow was pressed to death in York.

She was in dying one quarter of an hour, a sharp stone as much as a man’s fist put under her back; upon her was laid to the quantity of seven or eight hundreth weight, at the least, which, breaking her ribs, caused them to burst forth of the skin. Thus most victoriously this gracious martyr overcame all her enemies, passing [from] this mortal life with marvellous triumph into the peaceable city of God, there to receive a worthy crown of endless immortality and joy.

This quotation forms the climax of A True Report of the Life and Martyrdom of Mrs Margaret Clitherow, written by the seminary priest John Mush within three months of her death. Mush produced his work with a quite explicit didactic purpose.

It hath been a laudable custom in all ages from the beginning of Christ his church [he wrote on the first page] to publish and truly set forth the singular virtues of such her children as either in their lives by rare godliness did shine above the rest, or by their patient deaths most stoutly overcame all barbarous cruelty, and both by their lives and deaths glorified God, encouraged to like victory their faithful brethren, and with invincible fortitude confounded the persecuting tyrants…
Is Martyrdom Mandatory? The Case of Gottfried Arnold
Authors: Ward W. R.
Published: March 2016

Nineteenth-Century critics were entirely mistaken in supposing that political economy was the dismal science; it is in fact ecclesiastical history. Members of this society understand this better than any, exchanging, as they do, views and information mainly in print, and devoting their twice-yearly gatherings principally to encouraging the cheerfulness both of nature and of grace. Goethe had a word for it:
Es ist die ganze KirchengeschichteMischmasch von Irrtum und Gewalt.
Reclaiming a Martyr: French Catholics and the Cult of Joan of Arc, 1890–1920
Authors: McMillan James F.
Published: March 2016

Joan of Arc died at the stake in Rouen in 1431. She became a canonized saint of the Catholic Church only in 1920. It is well known that the wheels of the Vatican grind slowly, but 500 years is a long period to wait for sanctity, even by Roman standards. Obviously, in a short communication such as this, there is no time to explore the rich afterlife which Joan enjoyed between her death and her canonization. Rather, the more modest purpose of this paper is to show how her achievement of canonical status was preceded by a well-orchestrated campaign conducted by French Catholics during the late nineteenth and early twentieth centuries. If Joan was finally reclaimed as a Catholic saint and martyr, it was primarily because she was successfully represented as the very epitome of a heady blend of religion and nationalism that was one of the more distinctive and powerful forces of the era of the belle époque and the First World War.
Dom Bede Camm (1864-1942), Monastic Martyrologist
Authors: Bellenger Dominic Aidan
Published: March 2016

One of the soldiers asked him what religion he was of. He readily answered, ‘I am a Catholic’ ‘What!’ said the other, ‘a Roman Catholic?’ ‘How do you mean a Roman?’ said Father Bell, ‘I am an Englishman. There is but one Catholic Church, and of that I am a member.’

These words of a Franciscan priest, Arthur Bell, executed at Tyburn in 1643, could have been taken as his own by Dom Bede Camm, the Benedictine martyrologist, who was one of the great propagandists of those English and Welsh Catholic martyrs who died in the period from the reign of Elizabeth to the Popish Plot. The lives of the martyrs were familiar to English Catholics through the writings of Richard Challoner (1691–1781), whose Memoirs of Missionary Priests had been available in various forms since its publication, as a kind of Catholic reply to Foxe’s Book of Martyrs, in two volumes in 1741–2, but in the late nineteenth century, as the English Catholics, reinforced by many converts from the Church of England, grew more combative in controversy following the relative calm of the Georgian period, the martyrs came more to the forefront. The church authorities sought recognition of the English martyrs’ heroic virtue. In 1874 Cardinal Manning had put under way an ‘ordinary process’, a preliminary judicial inquiry, to collect evidence to elevate the ‘venerable’ martyrs to the status of ‘beati’. In 1895, and again in 1929, large batches of English martyrs were declared blessed. In 1935 Thomas More and John Fisher were canonized. It was not until 1970 that forty of the later martyrs, a representative group, were officially declared saints.
Reflections on Modern Russian Martyrdom
Authors: Dixon Simon
Published: March 2016

The Lord has given glory to those who preached Christ in the arena and who did not fear the threats of the ungodly. With fortitude they suffered and so cast down the pride of the transgressors.

Returning from his visit to Catherine the Great in 1773–4, chastened by a winter of ill health and frustration, which served finally to disillusion him of the prospects to be expected of an enlightened monarch, Diderot consoled himself by writing, during a sojourn at The Hague, an acerbic critique of theInstruction(Nakaz) in which his benefactress had outlined her political principles to the Legislative Commission of 1767. Most of Diderot’sObservations sur le Nakazconcentrated on refuting particular propositions advanced by the Empress. But he began with three general statements of principle, the last of which concerns the proper place of religion and the priesthood in the State. In setting out his objections to the fact that Catherine, like her mentor, Montesquieu, had opened her treatise with reference to God, Diderot is at his most splenetically anti-clerical.
The Nun Immena and the Foundation of the Abbey of Beaulieu: a Woman’s Prospects in the Carolingian Church
Authors: Martindale Jane
Published: March 2016

To our daughter Immena whom we give to God and to be clothed as a nun (sanctimonialis)… for the fear of God, and so that souls fighting for Christ can receive a remedy for their sins through our intermission …’. An aristocratic couple decide to give two of their children (a boy, as well as this girl) to the religious life, and their intention is recorded in a private charter. Lands which have been set aside for the economic support of Immena and her brother are listed at length; then the document concludes with the statement that the two donors, Count Rodulf and Aiga, his wife, ‘requested this concession to be made in the month of November in the tenth year of the reign of our most serene lord Louis, Emperor Augustus’ (that is, the Emperor Louis the Pious, AD 823). A girl is being given to God. Her entry into this new way of life is solemnized by a ceremony in which she will be dressed in clothes appropriate for her withdrawal from the ‘profane’ world: she will almost certainly be veiled in black or purple—although at this time that was a matter for debate in ecclesiastical legislation. The charter may also be interpreted as recording a ‘rite of passage’ which seems to signal Immena’s ‘aggregation’ into a new sacred community, and her separation from the social world of her kin.
Daughters of Rome: All One in Christ Jesus!
Authors: Bolton Brenda M.
Published: March 2016

Jacques De Vitry (c. 160-1240) was a most perceptive and sympathetic observer of all that the religious life meant to women at the beginning of the thirteenth century. He thus took care to address some of his preaching to particular groups of these women. In his Sermones vulgares, probably set down at some time after 1228, he put forward messages appropriate to each of these groups. He was uniquely qualified to do so.
Holy Maydens, Holy Wyfes: the Cult of Women Saints in Fifteenth- and Sixteenth-century England
Authors: Duffy Eamon
Published: March 2016

The cult of the saints, according to Emile Male, ‘sheds over all the centuries of the middle ages its poetic enchantment’, but ‘it may well be that the saints were never better loved than during the fifteenth and sixteenth centuries’ Certainly their images and shrines were everywhere in late medieval England. They filled the churches, gazing down in polychrome glory from altar-piece and bracket, from windows and tilt-tabernacles. In 1488 the little Norfolk church of Stratton Strawless had lamps burning not only before the Rood with Mary and John, and an image of the Trinity, but before a separate statue of the Virgin, and images of Saints Margaret, Anne, Nicholas, John the Baptist, Thomas à Becket, Christopher, Erasmus, James the Great, Katherine, Petronilla, Sitha, and Michael the Archangel.
The Religious Life of Women in Sixteenth-century Yorkshire (Presidential Address)
Authors: Cross Claire
Published: March 2016

On 17 September 1523 a very wealthy widow, Dame Joan Thurscross, made her will in Hull. Her benefactions included £30 for new vestments to her parish church of St Mary’s, £35 to hire a priest for seven years to sing for her soul, the souls of her three husbands, of her parents, and of her son, £4 to the building works at the White Friars’, £12 for a priest to perform an obit in St Leonard’s convent in Grimsby, where she had been born, small presents to her god-daughter and other nuns at Sixhills, £20 for mending the causeway between Beverley and Anlaby, thirteen white gowns for thirteen poor women, and silver masers or standing pieces for Sixhills Nunnery, Kirkstall Abbey, and the Charterhouse of Hull. It is impossible to read this very individual will and not recognize the bequests, however conventional in themselves, as being the carefully thought out intentions of the testatrix. With its emphasis upon Masses for the dead and stress on die necessity of good works it furnishes a poignant example of late medieval piety.
‘The Cultivation of the Heart and the Moulding of the Will …’ The Missionary Contribution of the Society for Promoting Female Education in China, India, and the East
Authors: Donaldson Margaret
Published: March 2016

The cultivation of the heart and the moulding of the will…’—these words symbolize the work of the Society for Promoting Female Education in China, India, and the East. This society existed from 1834 to 1899. It was run entirely by women, for educating and evangelizing girls and women in distant lands.
A Turning-point in the Ministry of Women: the Ordination of the First Woman to the Christian Ministry in England in September 1917
Authors: Kaye Elaine
Published: March 2016

The modern debate about the ordination of women began in the early years of this century and has continued ever since. In the course of that debate, the theology and practice of the Reformed churches are often ignored. This paper attempts to remedy that defect in part by discussing the context of the opening of the ordained ministry to women in this century.
The Christian Zodiac on a Font at Hook Norton: Theology, Church, and Art
Authors: Murray Mary Charles
Published: March 2016

This paper is an attempt to offer a preliminary study of a Christian tradition of allegorizing the zodiac which is found in certain literary texts and artistic representations. What prompted the investigation from the artistic point of view was an examination of the twelfth-century baptismal font in the church of St Peter at Hook Norton, Oxfordshire, which is decorated with a mixture of selected signs of the zodiac and scriptural images (plate i). It raises the question of how early was the tradition in which the zodiac was linked with baptism in Christian thought, and what other connections there might be. So the question I should like briefly to illustrate here is the connection between Christian decorations which feature the zodiac, particularly in the medieval period, and an allegorical tradition which goes back to the early Church.
Hugh of St Victor, Isaiah’s Vision, and De arca Noe
Authors: Zinn Grover A.
Published: March 2016

Hugh of St Victor’s two treatises on Noah’s Ark, De arca Noe morali and De arca Noe mystìca, are major twelfth-century writings on the contemplative life with a significant relationship to the medieval iconographie tradition. Both refer to a drawing that symbolically presents the spiritual teaching of the treatises. Unfortunately this drawing no longer exists, but De arca Noe mystica describes it in detail. That description and passages in De arca Noe morali show that the drawing had three major iconographie elements:

(1) a figure of Christ ‘seated in majesty’ as seen in a vision by the prophet Isaiah (Isaiah 6);

(2) a symbolic cosmos, with the earth at the centre, surrounded by the regions of aer and aether; and

(3) a schematized drawing of Noah’s Ark, depicting it as a three-storeyed, pyramidal vessel viewed from above.

These three ‘units’ were arranged so that the figure of Christ held the symbolic cosmos in front of his body (with only his head, hands, and feet visible), while the diagram of the Ark was placed in the centre of the symbolic cosmos so that the earth surrounded the Ark.
Advertise the Message: Images in Rome at the Turn of the Twelfth Century
Authors: Bolton Brenda M.
Published: March 2016

On at least three occasions during the pontificate of Innocent III, Gerald of Wales—failed bishop, celebrated story-teller, and inveterate and inventive pilgrim, made the journey to Rome.There, having already carried out his preliminary research, he was always eager to examine two of the most outstanding images in Rome at close quarters. These two images—the Uronica at the Lateran and the Veronica at St Peter’s—made such a deep impression upon him that his description and explanation of their importance was to form a central role in his Speculum Ecclesiae, which he wrote on his return home. He clearly saw them as a pair, having similar names and being held in equal reverence, although perhaps their authenticity sprang from different roots. His remarks would have greatly pleased Innocent, for this was precisely the approach which the pope aimed to achieve. He considered it essential that the long and damaging rivalry between the two great basilicas of the Lateran and the Vatican, which had existed for much of the twelfth century, should now be resolved. It was a rivalry which had brought scandal to the papacy and grave detriment to the Church. In thiscontroversy the Lateran had some advantages, both historically—as the cathedral of Rome and hence of the world—and in the popular appeal of its fabulous relics. A brief glance at a contemporary inventory shows the outstanding richness of this collection. Innocent’s aim was not to diminish the Lateran, but instead to raise the status of St Peter’s, so that both became co-equal seats of the pope-bishop of Rome. What Gerald of Wales had written confirmed Innocent’s own reading of the Liber Pontif¡calis, which was to form the basis for his important reform of the liturgy at this time. Nor was his approbation merely directed towards Gerald. It went to all observant pilgrims, particularly that small number of highly significant archbishops and metropolitans who came to Rome to collect their pallia on their appointments. That great show, the Fourth Lateran Council of 1215, saw almost all of them in attendance. ‘Here was a wonderful opportunity for Innocent to stress the underlying purpose of his artistic patronage, whereby Lateran and Vatican were to achieve coequal status whilst, at the same time, the Church’s real message was being strengthened.
Art and Identity in the Parish Communities of Late Medieval Kent
Authors: Ford Judy Ann
Published: March 2016

Historians have long been aware that patronage is a crucial factor in interpreting the social meaning of art. The late Middle Ages knew a variety of patrons, each employing art to communicate different sorts of concern: royal and aristocratic courts emphasized political messages, urban communes created governmental myths, cathedrals and monasteries gave expression to spiritual ideas—and all used art to convey notions of social identity. Recent investigations into the process of choosing and procuring works of art in these contexts have not only added perspective to formal art criticism, they have also deepened our understanding of the groups interested in the creation of art. One area in which questions of patronage could perhaps be better illuminated is the community of the parish. The parish served as the primary religious community for the majority of men and women for most of the Middle Ages. It was complex in composition, involving both laity and clergy, encompassing other religious associations, such as gilds, and including the devout and the indifferent, the orthodox and the dissenters.
John Marbeck and The Booke of Common Praier Noted
Authors: Carleton Kenneth W. T.
Published: March 2016

The liturgical section of The New English Hymnal contains musical settings for both eucharistie orders of the Church of England’s Alternative Service Book 1980. The modern-language service, Rite A, is provided with a newly-composed congregational setting in speech rhythm. The texts of Rite B use the traditional language of the Book of Common Prayer, and are given a musical setting taken from The Booke of Common Praier Noted by John Marbeck, published in 1550. An accompaniment is added, and the text is adapted where the original is no longer accurate. Its inclusion in this new hymn-book is evidence of the popularity which Marbeck’s setting has enjoyed for more than a hundred years. Its rediscovery took place in the nineteenth century through the influence of the Tractarians and their successors, who sought to revive traditional liturgical practices such as the singing of plainsong during worship. The Booke of Common Praier Noted is a musical setting of parts of the first English Prayer Book, which had been promulgated in 1549. The appearance of a second Prayer Book in 1552 rendered Marbeck’s work obsolete, as the new book expresses a different attitude towards music in worship. The 1549 Prayer Book encourages singing in many of the services, not least the Office of Holy Communion. The clerks, singing-men usually in minor orders, are expected to take a full part, and the normal eucharistie celebration is one which is sung virtually throughout. The Offices in the 1552 Book contain very few references to singing, and the clerks are nowhere mentioned. The only direction for singing any part of the order for Holy Communion is found at the end, when ‘Glory be to God on high’ may be said or sung. A rubric at Morning Prayer allows for the singing of the lessons in that service and at Evening Prayer, as well as the Epistle and Gospel at Holy Communion, so that the people may hear them more clearly. It is possible that the retention of this reference to singing from the first Prayer Book may have been an oversight, as the rubric is situated away from the main body of the service.
The Silent Community: Early Puritans and the Patronage of the Arts
Authors: Usher Brett
Published: March 2016

To Mr Thomas Neale and his wife, my loving son and daughter, for a poor token of remembrance, a pair of great French candlesticks and one great brass pot… a fair table of walnut tree standing in the great parlour… two pieces of Arras wrought in pictures with silk and gold, six tapestry cushions and the bedstead of walnut tree wherein I used to lie at Warnford … To Joan Knight, daughter of my son Mr John Knight, my diamond ring of gold and a pair of bracelets of gold which were given unto me by my … husband.
Iconoclasm, Iconography, and the Altar in the English Civil War
Authors: Eales Jacqueline
Published: March 2016

On 16 January 1641 Anna Temple wrote from Broughton, Oxfordshire, to her daughter in Sussex:

God is exceeding good to us every way, both body and souls, and hath done wonderful things among us already, and gives us hope of more, and that we shall see idolatry and superstition rooted out; and God’s ordinances set up in the purity and power of them. Altars begin to go down apace and rails in many places, and yours must follow if it be not down already. Let us labour to be thankful and continue our prayers, hold up our hands that Israel may prevail.
Contemporary Ecclesiastical Reactions to Home’s Douglas
Authors: Sefton Henry R.
Published: March 2016

It is not entirely clear whether the man in the gallery who cried out, ‘Whaur’s yer Willie Shakespeare noo?’ was being facetious, but the audiences both in Edinburgh and in London gave the tragedy Douglas by John Home- an enthusiastic reception. The Reverend Alexander Carlyle, better known as Jupiter Carlyle from his fine appearance, noted in his Anecdotes and Characters:

The Play had unbounded Success for a Great Many Nights in Edinr and was attended by all the Literati, and most of the Judges, who except one or two had not been in use to attend the Theatre. The Town in Gen was in an uproar of Exultation, that a Scotchman had written a Tragedy of the First Rate and that its Merit was first Submitted to their Judgment.
Gillows’ Furnishings for Catholic Chapels, 1750-1800
Authors: Boynton Lindsay
Published: March 2016

When Catholic Emancipation came at last in 1829 it was the culmination of half a century’s agitation. The first landmark was the Relief Act of 1778, which repealed most of the penal legislation of the 1690S, and the second was the Act of 1791, which, in effect, removed penal restraint on Catholic worship in England. Of course, both the anti-Catholic hysteria of the Gordon Riots which followed the 1778 Act and the repression after the rebellions of 1715 and ’45 have remained vivid in the national memory. On the other hand, we ought to recall how Defoe observed that Durham was full of Catholics, Svho live peaceably and disturb nobody, and nobody them; for we … saw them going as publickly to mass as the Dissenters did on other days to their meetinghouse.’ After the death of the Old Pretender in 1766 the Pope recognized George III de facto and ordered the Catholic Church to pay no royal honours to ‘Charles III’. The penal laws on church-going were now only lightly enforced and then usually at the behest of informers, until the 1778 Act frustrated them, since it was no longer illegal for a priest to say Mass. Thomas Weld of Lulworth Castle (the head of probably the richest Catholic family in the kingdom) maintained six chaplains in different houses; his ability to do so must have been helped by the fact that the Lulworth estate had not paid the double land tax, for which it was theoretically liable, since 1725.* Mr Weld deliberately flouted the remaining archaic laws by building a handsome chapel in his grounds (‘truly elegant,—a Pantheon in miniature,—and ornamented with immense expense and richness’, said Fanny Burney).
Music and Religion in the First World War
Authors: Mews Stuart
Published: March 2016

Listening to instrumental music has really become the only form of worship which is still possible to us.’ These words, said to have / been uttered by a distinguished Oxford philosopher, were quoted by Hastings Rashdall, then an Oxford theologian but later Dean of Carlisle, when he preached in Hereford Cathedral in connection with the Three Choirs Festival in 1912.’ Rashdall rejected the substitution of aesthetic appreciation in the concert hall for Christian worship because, he contended, it did not evoke any practical response. That he should have felt it necessary to stress this difference was in itself evidence of the strength of the view he was repudiating. It was also a significant comment on the secularization of the English academic profession and perhaps of a wider section of the middle class. It is a reminder, too, of suggestions made by scholars of history, sociology, and anthropology that there are significant connections and similarities between the development and social functions of music and religion. H. G. Koenigsberger has argued that the decline of religion left an emotional void in Western Europe which came increasingly to be filled primarily by music. David Martin points out that both music and religion serve similar purposes, ‘such as orgiastic stimulation, group solidarity, martial sentiment’. J. S. Eades begins with the view that both ‘artistic performance and religious ritual may be symbolic expressions of solidarities which can be used for political ends.’
‘Aesthete, impressario, and indomitable persuader’: Walter Hussey at St Matthew’s, Northampton, and Chichester Cathedral
Authors: Turner Garth
Published: March 2016

Until 1955, the setting of Walter Hussey’s life was buildings by Victorian masters: St Matthew’s, Northampton, built by Pearson’s pupil Matthew Holding; Marlborough College, with buildings by a series of Goths; Butterfield’s Keble; Street’s Cuddesdon; Scott’s St Mary Abbots, Kensington, and then St Matthew’s, Northampton, again, succeeding his father as vicar. But if this was the tradition in which he grew up, his achievement was to protest against its continuation inside the Church, when art outside employed a new idiom.
Liverpool’s Two Cathedrals
Authors: Tarn John Nelson
Published: March 2016

Liverpool was a great port in the eighteenth century and after the Industrial Revolution its growth was spectacular. This is reflected in the heritage of public buildings designed on a scale and with a richness of detail which surprises many visitors, but because the affluence of the city was so sustained, the people of Liverpool came to think of their city not so much as a provincial town, but as a great metropolis, and when they built, they usually built on a grand scale.
The Western Discovery of Non-Western Christian Art
Authors: Walls A. F.
Published: March 2016

Christianity is in principle perhaps the most syncretistic of the great religions. Unlike Hinduism, it does not have a unifocal religious culture belonging to a particular soil; nor, like Islam, does it have common sacred language and a recognizable cultural framework across the globe. Historically, Christian expansion has been serial, moving from one heartland to another, fading in one culture as it is implanted in another. Christian expansion involves the serial, generational, and vernacular penetration of different cultures.
The Fate of Babies Dying before Baptism in Byzantium
Authors: Baun Jane
Published: March 2016

In the city of the Laodikaians lived a devout, pure, and blameless priest. To this priest one night the local governor came in urgent haste, pressing him to rise up and baptize his child, whose breath was already beginning to fail. Leaping up right away, the priest ran into the church. But while he was preparing the water and the holy oil the child died, before it could be baptized.

Taking the child, the priest placed it in front of the font and said to the attendant angel, ‘To you, my fellow servant, angel of God, I say: by the authority that Christ gave us to bind and loose in heaven and upon earth, restore the soul of the child in the body until I shall baptize it, lest it depart unenlightened into that age. For my Master and yours knows that I was not careless, but when I was called, I ran straight away.’ When the priest had spoken, the child returned to life. He then baptized it, kissed it, and said, ‘Go, child, into the kingdom of heaven.’ And immediately the child fell back asleep in the Lord.
‘Received in his Name’: Rome’s Busy Baby Box
Authors: Bolton Brenda M.
Published: March 2016

Innocent III, a proud and learned Roman pope, was well acquainted with the history and literature of the Rome of earlier days. He would have been aware of the prophecy given by Virgil in theAeneidthat when the foaming Tiber appeared to run as a river of blood disaster was foretold. In his own day the River Tiber gave him a clear message of a real disaster actually taking place. Far too frequently the fishermen of Rome drew in their nets only to find not a harvest of fish, but the tiny corpses of babies. These had been thrown naked to meet their deaths in the waters of the Tiber. Rome, of course, was by no means a stranger to the problem of abandoned babies. The great legend of the City’s origins with the suckling of the babes who were to become its eventual founders was given a daily reminder since, under the portico of the Lateran Palace, was the famous bronze statue of theLupaorShe-Wolf. In spite of the serious damage caused by a thunderbolt in Antiquity, which had left the Wolf’s feet broken and destroyed the group of the twins, the ‘Mother of the Romans’, as she was known, had come to represent papal jurisdiction over Rome, as well as the nourishing of its children. The River Tiber had always been available for the disposal of the many unwanted infants. Why, then, should the macabre catch of the fishermen of his time have been received by Innocent III as a matter in need of his most urgent attention? It might have been that there were more babies than usual. Population pressure was affecting Rome, and, as elsewhere, social problems were increasing with consequent effects on newborn children. What evidence then can be found to link Innocent with Rome’s Baby Box as a way of remedying such a dreadful situation?
The Child in the Picture: a Medieval Perspective
Authors: Martindale Andrew
Published: March 2016

THE subject of this paper is the child in art about the year 1300. Some years ago, while studying the Tuscan painter Simone Martini (active c. 1310-44), I noticed that he painted what seemed to be an unusually large number of scenes involving children; and I was curious to know whether this was as special or as interesting as at first appeared. As my knowledge increased, the subject broadened to involve the more general issue of change. Around 1300, images of children become more lively, more human, and more probable. Simone’s painting forms a part of that change; and the question was ‘What happened and why?’ Other scholars have commented on this general problem; but although it is possible to criticize their approaches, the issue of ‘change’ remains. Moreover, although the analysis and explanation of change are exercises common to all historians, the special problem of the visual arts is the integration of the world recorded by texts and documents with that recorded by the visual sources. The connections are often obscure; and, in order to clarify the issues, this paper will begin with some description.
‘Missionary Regiments for Immanuel’s Service’: Juvenile Missionary Organization in English Sunday Schools, 1841-1865
Authors: Stanley Brian
Published: March 2016

Juvenile associations in aid of foreign missions made their appearance both in the Church of England and in the Nonconformist churches in the wake of the successful campaign in 1813 to modify the East India Company charter in order to open British India to evangelical missionary work. The fervour which the campaign engendered led to the formation of numerous local associations in support of the missionary societies. In some cases these associations had juvenile branches attached. However, until the 1840s children’s activity in aid of foreign missions was relatively sporadic. Children’s missionary literature was almost non-existent. Such children’s missionary activity as did take place was confined largely to the children of church and chapel congregations; before the 1840s there was little perception of the vast potential for missionary purposes of the Sunday-school movement.
Fact and Fiction: Children and the Crusades
Authors: Siberry Elizabeth
Published: March 2016

In addition to those who could bear arms, the crusade armies included numerous camp-followers. They came in a variety of forms—the old and infirm, women (who posed a different set of problems), the clergy, and children. It is the latter who are the subject of this paper. In the first part I will examine the evidence for children on the crusades in contemporary sources— histories of individual expeditions written by participants or drawing upon eyewitness accounts. I will then go on to examine how the image of children on the crusades has been passed on to subsequent generations. I do not intend here to offer a comprehensive survey of children’s literature about the crusades. I will merely try to highlight some themes, in particular, from British historical novels and adventure stories written in the nineteenth and early twentieth centuries.
The Child as Maker of the Ultramontane
Authors: Aspinwall Bernard
Published: March 2016

The Revd Gerard Manley Hopkins, S.J., after two months’ residence in Glasgow wrote that though repulsive to live in yet there are alleviations, the streets and buildings are fine and the people lively. The poor Irish among whom my duties lay are mostly from the North of Ireland…. They are found by all who have to deal with them very attractive; for though always very drunken and at present very Fenian, they are warm hearted. … I found myself very much at home with them. [Their horrific lives gave] a truly crushing conviction, of the misery of town life to the poor and more than to the poor, of the misery of the poor in general, of the degradation of our race, of the hollowness of this country’s civilisation: it made even life a burden to me to have daily thrust upon me the things I saw.
Choirboys and Choirgirls in the Victorian Church of England
Authors: Hillsman Walter
Published: March 2016

Although the roles played by children in recent centuries in English church music have varied enormously, it is probably fair to say that choirs with at least some boys’ or girls’ voices have proven more important in musical, ecclesiastical, and social developments than those with none. The most obvious example of this is the choir of men and boys, which has constituted a conspicuous feature of cathedral and some collegiate music since the Middle Ages, except, of course, during the Commonwealth. As women and girls have until very recently been regarded as inappropriate in such music, it is difficult to imagine that the breadth of achievement in musical composition and performance standards associated with these choirs would have been possible if they had contained only men and no boys.
The Purley Way for Children
Authors: Binfield Clyde
Published: March 2016

The Sunday school was an art form. Its classical age has been explored by T. W. Laqueur and its totality by P. B. Cliff. Like those of great art, its creative moments were the simultaneous issue of evolution, system, and individual genius. Those moments were intensest in their Nonconformist aspect, for Nonconformists, though often thwarted, were born educationists. Their buildings reflected this: theological colleges, for instance, which grew from overgrown houses to imitations of Oxford, and eventually to Oxford itself; or proprietory schools, strait-jacketed between the financial constraints and social aspirations of an enlarged middle class trying to reconcile Manchester’s values with those of Thomas Arnold. And there were the Sunday schools themselves, complexes of hall, parlour, and classroom, enfolding the chapel, reflecting the activity, mentality, and spirituality of a particular society, encompassing therefore a concept of the Church, and designed with considerable ingenuity to meet the needs of a rounded yet carefully graduated community. By the turn of the twentieth century they housed daily activities for all ages. Their influence reached far. Fuelled by the Word proclaimed from the pulpit, and empowered by the decisions of representative meetings taken in hall or vestry, the Sunday school broke chapel bounds to teach more people than could be met with in chapel pews.
‘The faith of our fathers’: the making of the early Christian past
Authors: Moriarty Rachel
Published: March 2016

A hundred years ago, in 1895, London theatre audiences were treated to an interesting exchange on what we would now call the reception of early Church history. The play was Oscar Wilde’s The Importance of Being Earnest, and in it the Reverend Dr Chasuble and Miss Prism are discussing marriage, not entirely hypothetically. Dr Chasuble ‘(with a scholar’s shudder)’ observes, ‘The precept as well as the practice of the Primitive Church was distinctly against matrimony’, and Miss Prism replies ‘(sententiously), That is obviously the reason why the Primitive Church has not lasted up to the present day’.