bluuebunny/crossref_metadata_2025 huggingface dataset:
Moses and the Magistrate: a Study in the rise of Protestant Legalism
Authors: Avis P. D. L.
Published: March 2011

‘It is now disputed at every table’, declared Whitgift in 1574, ‘whether the magistrate be of necessity bound to the judicials of Moses’. Edwin Sandys told Bullinger of Zürich in the previous year that it was being maintained, to the great trouble of the Church, that ‘The judicial laws of Moses are binding upon Christian princes, and they ought not in the slightest degree to depart from them’. Though often neglected by historians as an important factor in the Reformation, the question of the validity of the Old Testament judicial (as opposed to moral or ceremonial) law frequently arises in the writings of the Reformers, and their various answers made no slight impact on the course of events. It bears directly on Henry VIII's divorce and the bigamy of Philip of Hesse; the treatment of heresy and the possibility of toleration; the persecution of witches; usury and iconoclasm; Sabbatarianism and the rise of the ‘puritan’ view of the Bible as a book of precedents, and the corresponding shift to legalism in Protestant theology. The question is also of fundamental relevance to the thought of the Reformers on natural law, the godly prince and magistrate, and the so-called ‘third use of the law’. This article is an attempt to survey, up to the end of the sixteenth century, the various interpretations of the Mosaic penal and civil laws, with particular reference to the development of legalistic tendencies after Luther.
The Burning of the Amalricians
Authors: Dickson Gary
Published: March 2011

On 20 November 1210, before a large crowd of spectators which had flocked to the market-place of Les Champeaux outside the Saint-Honoré Gate in Paris, the heretical Amalricians were burnt at the stake. Fire that day consumed ten men, of whom nine were certainly laicised priests, deacons and sub-deacons. Six days earlier, at the nearby church of St Honorius, they had been stripped of their clerical status and handed over for execution to the royal officials of therex chrislianissimus, Philip Augustus. Indeed, from the time some three months beforehand that Master Ralph of Namur, discoverer of their existence and pseudo-convert to their beliefs, was instructed by his clerical superiors to infiltrate the sect – an act of ecclesiastical espionage which eventually delivered the Amalricians to the flames – a highly placed royal counsellor, the Hospitaller Brother Guerin, had been consulted immediately. For this was a matter of urgency, and not just to the Church.
The Growth of Wesleyan Methodism in Victorian England and Wales
Authors: Walker R. B.
Published: March 2011

Between the accession of queen Victoria and her death sixty-three years later the Wesleyan Methodist Church increased its membership from 292,000 to 454,000 persons. Recently, however, Dr. Currie has put this seemingly impressive growth in better perspective by indicating that in no censal decade after 1841 did the Connexion keep pace with the increase of population. In this paper that increase will be examined under two categories. First, those sudden spurts of growth which the Church then and later, related to that intensification of devotional practice and religious fervour which it called ‘revivals’; secondly, the regular work and growth of the Church in the years when there were no remarkable increases of members. The third and concluding section will consider the interplay of these factors and the character of Wesleyanism at the end of the century.
The Bishop of Jamaica and Slave Instruction
Authors: Turner Mary
Published: March 2011

In July 1824 two new bishoprics were organised in the West Indies, the bishopric of Jamaica including Honduras and the bishopric of Barbados and the Leeward and Windward islands, to promote the activity of the Anglican Church among the slave population. A series of resolutions passed in the House of Commons in May 1823 committed the government to reforms intended to prepare the slaves for eventual freedom, and primary importance was given to their need for religious instruction. Knowledge of Christianity was regarded as an ‘indispensable necessity to…the foundation of every beneficial change in their character and future condition’. Most of the reform programme, which included the abolition of flogging for women, the admission of slave evidence in court and the improvement of manumission facilities, involved revision of existing slave codes and implementation, therefore, depended, outside the crown colonies, on the cooperation of the island assemblies. The imperial government, however, was free to promote religious instruction and chose to appoint the bishops. Under their supervision the Anglican Church in the West Indies was to become a missionary force. As the Secretary of State explained to the governor of Jamaica, ‘his Majesty's Government have been anxious to prove the deep interest which they feel in the encouragement of the religious and moral instruction of the Negroes, by at once taking upon themselves the whole charge of placing the Clergy of the West Indies under Episcopal control’. Funds were voted to pay the bishop of Jamaica £5,600 p.a. and salaries were also provided for six auxiliary curates and an archdeacon to help to supervise the clergy.
The Irish Disestablishment Conference of 1869
Authors: Fair John D.
Published: March 2011

The Reform Bill of 1867 inaugurated a new era in the political history of Great Britain. By enlarging the electorate and increasing the possibilities for party organisation this Act brought to a close that period of the mid-nineteenth century when parties were in a state of flux. This was manifested in Parliament by a growing disparity between the popularly elected House of Commons and the hereditary based House of Lords. In 1868 and 1869 these bodies converged in a constitutional struggle over the disestablishment of the Irish Church. By toppling Disraeli from the premiership and acquiring a clear mandate from the electorate for a change in the status of the Irish Church Gladstone was able to make an irrefutable case for disestablishment. When Gladstone placed his bill before Parliament opposition developed in the first instance, as expected, from churchmen and Tories in the House of Lords who feared that the passage of disestablishment would admit a host of further changes in the constitution. Through the efforts of archbishop Tait, however, and other moderates the upper house wisely passed the principle of the bill. But opposition to the measure was based not so much on upholding the principle of establishment in Ireland, which was indefensible, but on a disagreement with the substance, or the details by which the Irish Church was to be disendowed. During the committee stage the House of Lords precipitated a crisis by so amending the bill as to maintain the financial security of the Irish Church. For the purpose of reaching a compromise on the disendowment clauses of the bill a conference of party leaders was summoned. To this end the mediation efforts of the queen were directed. But any settlement of the crisis depended in the final analysis on the extent of Conservative opposition and the ease with which party divisions could be bridged.
The Predicament of William Crashawe Preacher at the Temple, 1605—1613
Authors: Fisher R. M.
Published: March 2011

Much may be made of William Crashawe. As father of the poet, an editor of William Perkins's works, a publisher of rare manuscripts, the protagonist of catholicism, a devoted bibliophile, and a publicist for the Virginia Company, he merits recognition. Yet almost nothing has been written about his tenure at the Temple where, in the wake of Antonio de Corro and Walter Travers, he held one of the most lucrative lectureships in London.
John Henry Newman and the Evangelicals
Authors: Stunt T. C. F.
Published: March 2011

In the numerous studies of the life of Cardinal Newman, there has frequently been too much attention paid to his own personal development while the circle in which he moved has been ignored. This is particularly true of some of his early associations at Oxford.
Some Aspects of the Controversy between Cardinal Wiseman and the Westminster Chapter
Authors: Schiefen R. J.
Published: March 2011

Within a decade after the restoration of the Roman Catholic hierarchy to England and Wales in 1850, cardinal Nicholas Wiseman found himself engaged in a significant struggle with the archdiocesan chapter of Westminster. The fundamental issue involved the right of the chapter to interfere in matters which, as they appeared to Wiseman, were clearly within the sole jurisdiction of the bishop. A number of other controversial matters became almost inextricably tied to the dispute, so that litigation, in England and in Rome, plagued the cardinal to the end of his life.
Martin Niemöller, the German Church Struggle, and English Opinion
Authors: Robbins Keith
Published: March 2011

The Gestapo arrived at Martin Niemöller's rectory in Berlin-Dahlem on the morning of 1 July 1937. He was taken away for questioning and remained a prisoner for nearly eight years. His detention came as no personal surprise since he had been aware of his perilous existence. Ever since Hitler's accession to power in January 1933, the uneasy relations between Church and State had received a certain amount of attention abroad. The precise issues at stake were, however, difficult to grasp. This complexity remained, but as the struggle appeared to centre on the fate of one man—Niemöller—interest became more widespread. Thirty years later, in England, whenever the Church Struggle is mentioned, the name of Niemöller most readily comes to mind.
Hurrell Froude and the Reformers
Authors: Baker William J.
Published: March 2011

‘No portion of our annals’, Macaulay wrote in 1828, ‘has been more perplexed and misrepresented by writers of different parties than the history of the Reformation’. In the early years of the nineteenth century, when polemicists turned to history more often than to philosophy or theology, the Reformation was the subject most littered with the pamphlets of partisan debate. Macaulay could have cited numerous examples. Joseph Milner's popular History of the Church of Christ (1794–1809) set the Reformation in sharp contrast to the ‘Dark Ages’ when only occasional gleams of evangelical light could be detected, thus providing the Evangelical party with a historic lineage; Robert Sou they, in his Book of the Church (1824), presented a lightly-veiled argument for the retention of the existing order of Church and State as established in the sixteenth century; and in 1824 William Cobbett began the first of his sixteen weekly instalments on a history of the Protestant Reformation in England and Ireland, in order to call attention to the plight of labourers in the British Isles. In the history of the Reformation, duly manipulated (‘rightly interpreted’), men found precedents for their own positions and refutation of their opponents' arguments.
The Roman Church in the Seventh Century: the Legacy of Gregory I
Authors: Llewellyn P. A. B.
Published: March 2011

The posthumous reputation of Gregory the Great presents a sharp but possibly insufficiently appreciated contrast. On the one hand, there is the Anglo-Saxon historical tradition which, through the Carolingian world and the eleventh-century reformers, has prevailed to the present day. The Gregory of Aldhelm of Malmesbury and of the Anonymous of Whitby, is ‘the teacher of the English’, ‘our own St. Gregory’, ‘this apostolic saint of ours’ who ‘on the Day of Judgement … will bring us, the English nation whom he has taught, to present us to the Lord’. By the English mission he had brought the English into the community of Christian nations and was seen as the initiator of the new missionary apostolate which Bede's contemporaries were consciously perpetuating on the Continent; as the source for the life of St. Benedict he was of major interest to those who had made peculiarly their own Benedict's monasticism. He is in a sense the immediate founder of all things; in an age which was losing the perspective of the secular as its historical horizons shrank, he was a principal link in a new chain of authority and legitimacy which extended back to St. Peter. His legend and prestige as a founding authority spreads and assumes diverse forms in unlikely places.
Athenagoras on Christian Ethics
Authors: Malherbe Abraham J.
Published: March 2011

At first sight Athenagoras's treatment of Christian ethics in his Supplicatio pro Christianis xi and xii appears to be anti-philosophical. According to Athenagoras the Christian way of life is based on doctrines taught by God and not by man. Ethical precepts are not derived from dialectical exercises, but are Christian dogmas which come from God and through Scripture (xi p. 128, 11 ff.). The basis for his discussion of Christian ethics is a conflation of Mt. v. 44 f. and Lk. vi. 28 (xi p. 128, 14 ff.). This represents a change in his method of argumentation from his earlier theological discussion (vi–x) where he proceeded on the basis of reasoning (λογισμοὐς) which was then confirmed by Scripture (ix p. 126, 29 ff.). Furthermore, for him ethics is motivated by a knowledge of the Trinity (xii p. 129, 17 ff.) and is the following of correct knowledge governed by an expectation of the Judgment (xii p. 129, 3 ff.). However, Geffcken and Ubaldi have shown that Athenagoras uses certain philosophical traditions in this discussion, and that his attack on the sophists was in good philosophical form. This article will examine Athenagoras's method of argument to determine more clearly what philosophical models he did in fact use.
Grace and Justification: Some Italian Views of the Sixteenth and Early Seventeenth Centuries
Authors: Logan O. M. T.
Published: March 2011

In 1544, one Francesco Colonna, making his testament in Venice, wrote: ‘I recommend to Almighty God my being and my soul, and when it is his pleasure to remove me from this life, I am content; knowing that in this life I can do no good thing, but rather that I shall always offend his majesty. If I have ever said a word or performed a deed that was pleasing to him, I know that I have always been impelled and moved by the Holy Spirit, when I have had any good thought, desire or wish, I have always recognised it to be from him and through his grace alone and whenever I have willed to conduct myself by my blind judgment, presumptive wisdom and diabolical spirit, I have always done the contrary and offended his divine majesty. I leave all, therefore, to God, the Supreme Father … and should he wish to take away all that he has given me, there would remain my sins alone, for these sins are mine and all other things are his; if I go with these sins before God, I am damned, if I wish to make satisfaction, I cannot. Indeed there is no saint who can take my sins for his and satisfy and placate the wrath of God, nor is there anyone who can do so save Jesus Christ. To him, therefore, I leave all my wretched thoughts, desires and acts and all my sins, past, present and future. I make a bundle of them and give them to Jesus Christ my Lord, with the certain faith and constant hope that he will, out of sublime charity, accept them for his.’
John Bale and the Development of Protestant Hagiography in England
Authors: Fairfield Leslie P.
Published: March 2011

One of the consequences of the Reformation in England (as elsewhere) was that for Protestants, at least, the image of sainthood changed considerably. Erasmus'sColloquieshad poked fun at the kind of saint honoured by theGolden Legend; and Thomas Cromwell drove the point home in his Injunctions of 1536 and 1538. ‘New occasions teach new duties, time makes ancient good uncouth …’ and a new cause naturally creates its new heroes. The changing conception of sainthood in sixteenth-century England, culminating in Foxe'sActes and Monuments,has attracted not a little modern scholarly attention, as for example in Helen C. White'sTudor Books of Saints and Martyrs.But one pivotal figure in this development deserves more intensive study: John Bale (1495–1563), the famous antiquary, dramatist and protestant propagandist. In the 1540s Bale published works on two protestant ‘saints’—Sir John Oldcastle and Mistress Anne Askew—which did much to imprint the new definition of sainthood on the English mind. For these little tracts alone (and particularly in the light of Bale's later relationship with John Foxe) Bale's contribution to protestant hagiography invites a closer look.
Fathers, Heretics and Epicureans
Authors: Jungkuntz Richard
Published: March 2011

A commonplace which arises early and persists long in patristic literature is that doctrinal aberrations are generally traceable to the influence of Greek philosophical schools. But particularly in Epicureanism do the Fathers find a useful club with which to beat an astonishing variety of heretics.

It will be convenient to mention at the outset the way in which Origen ascribes to Epicurean influence the unorthodox views of his pagan opponent, Celsus. The opinions of Celsus in which Origen claims to detect latent Epicureanism concern a variety of topics.
A Nursery of Elizabethan Nonconformity, 1567–72
Authors: Owen H. Gareth
Published: March 2011

‘About that time [1567–8] there were many congregations of the Anabaptists in London, who called themselves Puritans or Unspotted Lambs of the Lord. They kept their church in the Minories without Aldgate’.

This paper is an attempt to develop the clue handed down to us by John Stow to the location of an early—if not the earliest—thoroughgoing nonconformist congregation within the Elizabethan Church. Considering the length of time it has been in print, it is a clue strangely neglected by historians both of nonconformity and of London during this period.
Religious Changes in Cheshire, 1750–1850
Authors: Walker R. B.
Published: March 2011

The county of Chester between 1750 and 1850 affords an interesting field of study into the impact on religion of the Industrial Revolution and the consequent great, mainly urban, population growth. In the east where the Cheshire plain swells to low foothills, which in turn give way to the gaunt moorlands and windswept heights of the Pennines, in the early stages of the Revolution factory villages were established in places where streams provided water power; in the lower part of the curious salient of the county which sunders Lancashire from Derbyshire by thrusting up to Holme Moss, cotton mills, print works, and collieries sprang up as the basis of a fairly dense population in what had hitherto been a district of small importance. By 1800 Stockport with its power spinning and hand weaving of cotton, its bleaching, printing, and hatting industries, had surpassed the ancient city of Chester in population. Ten miles to the south lay Macclesfield in which the older manufacture of silk buttons had been largely eclipsed by silk throwing and weaving. In a maturer phase of the Revolution, from about 1820, for the first time the western part of the county became involved. The expanding population of Liverpool crossed the Mersey in the recently introduced steam ferries to occupy the opposite shore at Birkenhead. Until that time the Wirral peninsular (of which Birkenhead is a part) had remained remote and undeveloped and notably conservative in religion. In 1850 the rest of the county, interspersed with quiet country towns such as Northwich, Knutsford and Congleton, was still overwhelmingly rural and agricultural. Thus, Cheshire affords within itself a contrasting variety of rural life and of earlier and later industrialism.
A Study of the First Evangelical Magazines, 1740–1748
Authors: Durden Susan
Published: March 2011

The religious revival during the 1740s, in Britain and the American colonies, resulted in a vast output of printed matter. A comparison of the literature printed before, with that printed after this period, shows the impact of a single decade on both the form and content of evangelical literature. In particular, the revival was responsible for launching a new literary genre—the evangelical newspaper and magazine. Where there had been no specifically evangelical periodical publication in the first forty years of the century, by the last forty years such literature had become a normal means of communication and propagation for several denominations.
Cardinal Manning, Campaigner for Children's Rights
Authors: Selby D. E.
Published: March 2011

The 1880s witnessed a remarkable upsurge in public concern over the question of child welfare. Not only were two important Acts of Parliament passed providing children, for the first time, with effective safeguards against neglect, cruelty and exploitation, but the final year of the decade saw the establishment of the highly influential National Society for the Prevention of Cruelty to Children. Whilst much has been written of these developments, the part played by cardinal Henry Edward Manning in forming public opinion and in helping to secure the successful passage of legislation has, by and large, gone unacknowledged. It was in 1885—some twenty years after his elevation to the see of Westminster—that he took up the burning question of child protection, a fact which adds weight to Ausubel's assertion that ‘his last years were in many respects the most fruitful of his life, especially in his attempts to apply Christianity to social problems’.
Immanuel Bourne: A Defence of the Ministerial Order
Authors: O'Day Rosemary
Published: March 2011

The interregnum period in England saw the polarisation of thought concerning the nature of the ministry and its relevance to salvation. Almost twenty years ago James Fulton Maclear classified the anti-clericalism which matured during these years in three ways: anti-clericalism based on mounting class consciousness and bitter resentment against the pretensions of the clergy; anti-clericalism rooted in political antagonism; and the anti-clericalism to be discerned in the thought of men such as William Walwyn, which was moralistic, anti-theological and indifferent to ecclesiastical problems. Most historians have discussed the issue of a settled ministry with reference to the writings of the leading controversialists—Milton, Walwyn, Lilburn, Winstanley, Fox, and Jubbes. The position assumed by the Presbyterian ministers themselves has received rather less attention—theirs was essentially a defensive standpoint and consequendy less colourful. Yet, for many reasons, there is a real need for an examination of the development of clerical professional exclusiveness prior to the Civil War and for an analysis of the reaction of the settled ministry to subsequent attacks upon their position.
The History of the Baptismal Formula
Authors: Whitaker E. C.
Published: March 2011

Among the many forms which were used by the early Church to accompany the baptismal washing we may certainly count those forms which are at present in use in the eastern and western Church. At a later stage in this study we shall examine their origin and ancestry. First it is necessary to draw attention to certain other forms which are attested by the Fathers in their writings and liturgical remains, and which appear to have been invested at one time with the same importance and to have fulfilled the same purpose as the formula which is universally used to-day.
The Tithe Question in England in the Early Nineteenth Century
Authors: Ward W. R.
Published: March 2011

When students of early nineteenth-century ecclesiastical history come to compile a religious ‘map’ of England, their attention will be drawn to a matter commented upon often enough by contemporaries, but almost entirely neglected now—the catastrophic decline in the influence of the Church in much of the countryside. The greatest triumphs of Nonconformity were won in the rural areas of Wales, and by the time of the religious census in 1851 English Dissenters had established a long lead over the Church in the East and North Ridings of Yorkshire, in Lincolnshire and Bedfordshire, were ahead in Huntingdonshire, and were within striking distance of drawing level in Northamptonshire, Buckinghamshire and Norfolk. In the southern and south-eastern counties the Church preserved its formal ascendancy, but often attracted a smaller proportion of the people to its services on census Sunday than in counties which were overrun by Dissent. The real tragedy for the Church in this period, it may be argued, was not that industrialisation concentrated people where her. endowments, manpower and accommodation were thinly spread, but that things went so badly where her resources were concentrated. It is the object of this paper to draw attention to this major question of ecclesiastical history and geography, and to suggest that part of the answer to it lies in the tithe question.
Unions and Confraternity with Cluny
Authors: Cowdrey H. E. J.
Published: March 2011

It is not at first sight easy to explain the ever-growing appeal which Cluny had during the tenth and eleventh centuries for clergy and still more for laymen, particularly in Burgundy, France, Christian Spain and North Italy. The basis of Cluniac life was the choir service of the monks and the silence and ordered round of the cloister. By and large the Cluniacs did not seek to work outside the cloister or to become involved in wider pastoral care. They were, indeed, concerned for the Church and for the world at large, but with a view to winning individuals to share spiritually and to support materially the other-worldly ends of the monastic order. Yet, especially under abbots Odilo and Hugh, there was a rapid rise in the number of houses subject to Cluny or otherwise influenced by it; a Cluniac house formed part of the neighbourhood of a large part of the people who lived to the south and west of Lorraine. Cluny itself was well situated to attract travellers, and its dependencies were especially important on the pilgrimage routes. Together with the increasing number of Cluniac houses the long series of charters which record its endowment with monasteries, churches, lands and other wealth testify to its impact upon Church and Society in western Europe.
The Early Roman Canon Missae
Authors: Ratcliff E. C. , Couratin A. H.
Published: March 2011

In 1950 the late Professor Ratcliff published in the first two numbers of this Journal an article entitled ‘The Sanctus and the Pattern of the Early Anaphora’. In it he argued that the recitation of the Sanctus formed the climax and doxology of the primitive Eucharistic Prayer. At the end of the article he wrote, ‘Why, if the pattern of the ancient Anaphora ever conformed with the reconstruction proposed here, was the pattern abandoned? The surviving literature, and not least the historic liturgies, either supply the answers or offer evidence which suggests them. A consideration of the questions and answers, however, must be reserved for a future article’.
The Medieval Archdeaconry and Tudor Bishopric of Chester
Authors: Heath P.
Published: March 2011

In 1541 the new bishopric of Chester was compounded of the archdeaconries of Richmond and Chester, severed respectively from the vast sees of York and Lichfield. The annexing of Chester to Richmond, though not originally intended, seemed reasonable on geographical grounds, since they had a common boundary, the Ribble, in Lancashire. It may have been prompted also by the fact that since 1529 Dr. William Knight had held both archdeaconries in plurality, so that their surrender (for which he received the see of Bath and Wells) presented no great difficulties. As for the head of the diocese, Chester was the obvious place, having from 1075 to 1102 housed the cathedra which Lanfranc had moved from Lichfield; this brief elevation of Chester in the eleventh century was tenaciously commemorated long after the bishops had ceased to style themselves by that title in the 1140s, and as late as 1522 a royal minister in an official record could write of ‘the bishop of Chester’, meaning Blythe, bishop of Coventry and Lichfield. Furthermore, Chester was the most substantial town in the proposed diocese and in it there was an institution fit to be a cathedral: St. Werburgh's abbey, of great antiquity and wealth, and lately dissolved. In Richmond archdeaconry the claims of Fountains abbey, at first seriously entertained, were jeopardised by its remote and sparsely inhabited location. Another factor, too, may have operated in the separation of Chester archdeaconry from the diocese of Coventry and Lichfield, in its union with Richmond, and in its selection for the bishop's seat, for in some ways it had fitted as uncomfortably into that diocese as Richmond had into York.
A Reconsideration of Richard Bancroft's Paul's Cross Sermon of 9 February 1588/9
Authors: Thompson W. D. J. Cargill
Published: March 2011

Richard Bancroft's Paul's Cross Sermon of 9 February 1588/9 owes its fame to the fact that it has traditionally been associated with the first appearance in Anglican theology of the jure divino theory of episcopacy. So far as I have been able to discover, this tradition appears to derive its origin from the account of the Sermon given by John Strype in the eighteenth century, although the germ of the idea is considerably older, since it can be traced back to the attacks made at the time by Bancroft's puritan opponents, most notably Sir Francis Knollys, who accused him, along with archbishop Whitgift and others, of seeking to undermine the Royal Supremacy by preaching that bishops owed their ‘superiority’ over the lower clergy to God rather than to the queen. Until the eighteenth century, however, this interpretation of Bancroft's teaching is only to be found in puritan writers. Seventeenth-century Anglican church historians in general do not appear to have attached any doctrinal significance to the Sermon. Peter Heylyn, for example, in his Aërius Redivivus (1670) refers to it as ‘a most excellent and judicious Sermon’ and proceeds to give a lengthy summary of its contents without at any point suggesting that Bancroft was putting forward a novel theory of episcopacy, while Thomas Fuller makes no reference to it at all either in his Church History of Britain (1655) or in his account of Bancroft in The Worthies of England (1662). At the beginning of the eighteenth century the Sermon enjoyed a modest vogue among the Non-Jurors, who admired it for its vigorous defence of the Church of England against the attacks of the puritans; but neither Henry Gandy, who reprinted it at the instigation of Dr. George Hickes in the first volume of the Bibliotheca Scriptorum Ecclesiae Anglicanae (1709), nor Jeremy Collier, who discussed it at considerable length in his Ecclesiastical History of Great Britain (1709-14), drew any explicit connexion between the Sermon and the emergence of the jure divino theory of episcopacy.
Sacrament and Sacrifice in the Early Fathers
Authors: Dugmore C. W.
Published: March 2011

In recent years liturgiologists have abandoned the search for a primitive consecration prayer which was universally employed in the early Church. It is now realized that while the essential eucharistic action was everywhere the same, the way in which it was done, and the interpretation of what was being done, differed considerably in the local churches. There were, for example, many local peculiarities in the Syrian and Egyptian rites, some of which probably reflect differences in the interpretation of what was being done, that is to say, differences in doctrine. Development took place, and the old was sometimes allowed to remain alongside the new. Thus the liturgy of Sarapion reveals a double tradition with regard to the consecration.
Le Monothélisme chez les Maronites et les Melkites
Authors: Rajji Michel
Published: March 2011

Le Monothélisme était-il particulier aux seuls anciens Maronites? C'était, jusqu'ici, l'opinion régnante tant en Orient qu'en Occident. Or deux textes monothélites, appartenant aux anciens Melkites, viennent de voir le jour et jettent une nouvelle lumière sur cette question assez obscure. L'un fut révélé en 1945; nous allons faire connaître l'autre.
Archbishop Melton, his Neighbours, and his Kinsmen, 1317–1340
Authors: Butler L. H.
Published: March 2011

It was probably during the thirteen-eighties that the Dominican Thomas Stubbs wrote his short lives of the Archbishops of York. A Yorkshireman, from the forest of Knaresborough, Stubbs had been a close acquaintance of Bishop Bury and Bishop Hatfield of Durham, both of whom, in earlier years, were members of the York chapter. He is therefore likely to have been well informed about his subject. His life of William Melton, archbishop from 1317 to 1340—under whom Bury had been chancellor of York—though laconic, is no merely formal piece. Its phrases suggest a comprehensive knowledge. Stubbs apparently wished to leave a distinctive impression of Melton. He tells his reader that the archbishop was severe in correcting rebels; that he kept a great household, and clothed it in his livery twice a year; that he would often cancel the amercements imposed on his tenants by his bailiffs, and would remit to the needy the farms and debts they owed him. Above all, Stubbs goes on, he frequently assisted the two kings, Edward II and Edward III, and the noble men of the land in their business, both with loans and with gifts—‘tarn ex mutuo quam ex dono’. Finally, Melton was an ardent promoter of his servants and of all his kinsmen.
Adam Orleton and the Diocese of Winchester
Authors: Haines Roy M.
Published: March 2011

Adam Orleton successively held the sees of Hereford (1317–27), Worcester (1327–33), and Winchester (1333–45). Such progression was accounted exceptional in his day, recalling for the uncharitable the remote and unfortunate precedent of archbishop Stigand rather than that of the estimable Richard Poore about a century before. In any case, within a few years of Orleton's death double translations were not uncommon. So respected a pastoral bishop as John Thoresby was to move without repercussion from St. David's (1347–9), by way of Worcester (1349– 1352), to York (1352–73). In the fifteenth century the process was too common to merit remark, save by the unduly censorious, Gascoigne for instance, who had a barbed tale on the theme with a play on the posthumous translation of the newly sanctified. But Orleton's promotions provided excellent ammunition for the scurrilous, who ascribed them to mere greed.
The Western Schism of the Franks and the ‘Filioque’
Authors: Heath R. G.
Published: March 2011

The tangled web of polemical debate, theological dispute and scholarly investigation surrounding the ‘Filioque question’ is essentially the consequence of the union newly created in the eighth century between the Franks and the papacy. It is our purpose, therefore, in so far as it is pertinent to our topic, to characterise the nature and bases of that unique union and its relevance to the historical kaleidoscope of events which made the new alignment a necessity. By this method it is hoped that the Filioque controversy may be integrated into the larger historical context from which it sprang and removed from its confinement to a segmented aspect of the development of ecclesiastical dogma. It is well-known that the addition to the creed of the words ‘and from the Son’, as they pertained to the procession of the Holy Spirit, resulted in a long-standing conflict of twelve centuries which only in our own days would seem to reach its term. In re-examining the origins, evolution and outbreak of the disagreement over the revised creed and in asking how what appears to modern eyes as a mere liturgical variation could become such a major issue during three centuries, we should like to demonstrate the exceptional character of a liturgical issue as it illuminates the then prevailing relationship between pope and Frankish emperor. By contrast, its significance for later doctrines of Church and State should also become apparent.
Thomas Bentham: a Case Study in the Problems of the Early Elizabethan Episcopate
Authors: O'Day M. Rosemary
Published: March 2011

After Elizabeth's accession the Church in England was in a confused condition. The queen envisaged a politique settlement which, although protestant, was not reformed, thereby enabling her to avoid both international conflict and open internal rebellion. This meant that the established Church must not follow too closely the radical changes in ceremony, doctrine and administration associated with the continental Reformed Churches. However, Elizabeth was compelled to recruit the necessary new bishops and chief ecclesiastical officers from amongst the returned exiles and other convinced Protestants.
African Church History: Some Recent Studies
Authors: Walls A. F.
Published: March 2011

By far the greatest proportion of the time and energy that is expended on the study of church history is devoted to the areas where the Church has, for practical purposes, died out, or where it is demonstrably declining. The history of that more considerable part of the Christian world which is still expanding, is the preserve of a tiny minority of specialists.
From Synod to Consistory: the Bishops’ Courts in England, 1150–1250
Authors: Morris Colin
Published: March 2011

It would be absurd to complain that the church courts have been neglected by historians of twelfth- and thirteenth-century England. Their conflicts with the royal power over the extent of their jurisdiction lay at the heart of the Becket drama, and help to explain the uneasy relations between church and crown which subsisted throughout a considerable part of the thirteenth century. Although this aspect of the topic is prominent in general histories of the period, however, surprisingly little work has been done on the bishops’ courts themselves; on their mode of operation and the way in which they were organised. On investigation, it must be admitted that one can understand the neglect of historians. The questions of disputed jurisdiction, which are of primary interest for political history, have been thoroughly discussed in a number of able studies. Moreover, the amount of surviving evidence from the bishops’ courts before 1250 is very restricted. Influential litigants preferred to have their cases heard by the pope, either in the Roman curia itself or (more commonly) before papal judges delegate in England; and the uninfluential leave no records. This does not mean that the bishops and archdeacons had lost virtually all their jurisdiction to Rome, but it does mean that the reconstruction of the way in which they operated is a detective problem of considerable delicacy. A complete picture would be very difficult to achieve, but a progress report, however imperfect (for this is all that this article can claim to be) reveals some features of considerable interest.
Canterbury's Primacy in Wales and the first stage of Bishop Bernard's Opposition
Authors: Richter M.
Published: March 2011

William the Conqueror attempted to create one unified centralised kingdom in the British Isles on a scale which had never been realised before. The king employed both his military power and his influence on the Church to achieve this ambitious end. William had a congenial archbishop of Canterbury at his side who, in turn, attempted to raise his metropolitan see to the position of the spiritual capital of the whole island. Yet what looked like success during Lanfranc's lifetime began to crumble already under Anselm; the third post-conquest archbishop of Canterbury, Ralph d'Escures (1114–22), had to witness the collapse of Lanfranc's system. The idea of Canterbury's primacy was still alive, but it clashed more and more with actual events.
The Lay Catholics of England in the reign of Charles I
Authors: Lindley K. J.
Published: March 2011

Recent studies of English Catholicism from the accession of Elizabeth i onwards demonstrate quite clearly the value and necessity of intensive studies of Catholicism at the local level. H. Aveling's detailed studies of Catholicism in the Yorkshire Ridings are excellent examples of the way in which local studies have contributed to a fuller understanding of how and why Catholicism survived in England after the Reformation. The present study of the Catholic laity under Charles i is based upon an investigation of Catholicism in London and eight counties, drawing mainly upon central sources. The counties have been chosen with the object of including as much variety as possible, both in geographical region and in the state of Catholicism in the country as a whole. Not only have counties with a large and, in some cases, flourishing Catholic survival been selected, but counties where Catholics formed a tiny, and even dwindling minority have also been included. If these local studies are a reasonable sample of the country as a whole, in both extent and variety, then they could be regarded as anindication of the national picture.
Royal Supremacy in Ancient Demesne Churches
Authors: Denton J. H.
Published: March 2011

It is a surprising fact that, despite all the energy that has been devoted by medievalists to the relations between the king and the Church, no one has attempted to answer the question: what was the extent of the king's authority in his own parish churches? Naturally the English crown, like the lay lords and like the monasteries and like the bishops, possessed the patronage of churches. How did the triangular relationship of king/bishop/pope operate in practice in the royal churches? Others have addressed themselves to the sacred nature of kingship, to the spiritual capacity of the priest-king. Some have been concerned, for example, with the changing concept of kingship, as was E. H. Kantorowicz, or with the claims that the king possessed the power of healing and could cure scrofula, as was Marc Bloch. These issues and their like pose the problem of bridging the gap between the concept or the claim and the exercise of authority or power. An examination of the history of royal churches provides abundant evidence of claims and counter-claims, but our concern in the end must be with the actual extent and nature of the king's control and jurisdiction.
Corporate Life in the University of Paris, 1249–1418, and the Ending of Schism
Authors: Lewry Op Osmund
Published: March 2011

As many had done long before, John Henry Newman, in his sermon of 1842 on ‘The Christian Church an imperial power’, drew his model of the corporate life of the Church from the state: ‘We know what is meant by a kingdom. It means a body politic, bound together by common law, ruled by one head, holding intercourse part with part, acting together’. This description, little changed, could have applied as well to the university community of Newman's Oxford, and it is not implausible that an experience of fellowship there, strained and divided as it sometimes was, could have provided an unconscious model for his understanding of the ecclesial community. Even if it did not become explicit in Newman's thought, the analogy of head and members was present to the thinking of university men at Paris with regard to their own corporate life in the thirteenth and fourteenth centuries, particularly when relations were strained and division of the body threatened. Whatever the origins of conciliarist theory, then, in the reflections of canonists and theologians, there was an experience of ecclesial community in the corporate life of medieval Paris that could have given living content to speculation about the Church in the most influential intellectual centre of Christendom. The shaping of that experience deserves some attention as a matrix for conciliarist thought.
The Heresy of Tatian—Once Again
Authors: Barnard L. W.
Published: March 2011

Tatian, the second century Christian apologist, is something of an enigma to students of early Christian history and doctrine. How far was he influenced by his teacher Justin Martyr? What caused him to become an extreme exponent of the encratite heresy? Did his heretical views only develop after Justin's death, and were these the cause of his leaving Rome? or were these views only a development of tendencies which existed from the beginning? The answers which we give to these questions will largely depend on the view we take of, and the date we assign to, the one apologetic work of his which is extant—his Oration to the Greeks, a violent polemic against Graeco-Roman culture in the course of which Tatian reveals, in somewhat cryptic manner, his own theological views and gives a brief account of his own spiritual pilgrimage.
The Newly Discovered Gnostic ‘Epistle to Rheginos’ on the Resurrection: II
Authors: van Unnik W. C.
Published: March 2011

It is always somewhat precarious to speak about a Gnostic book and to assess its importance. Experience shows that some people, attracted by the very fact that a completely unknown book has been discovered, are more or less disappointed when they make their first acquaintance with one of these ‘Gospels from the Nile-sand’. Now this is a fairly general reaction; places marked in travel-guides with three stars very seldom meet with general approval except for snobs. I for one must always suppress a feeling of disappointment on entering a site of archaeological excavation of which I read glowing descriptions. But in the case of these Gnostic writings there is more that can explain the feeling I have mentioned.
The Judicial Activities of the General Chapters: II
Authors: Sayers Jane
Published: March 2011

With the growth of houses in size and number, judicial activities and problems became more evident, and the general chapter consequently developed into a complex organ which was capable of dealing with the new demands. The records are not sufficient to show the smaller orders transacting judicial business and, indeed, their general chapters were probably less highly organised, but for the larger orders such as the Cistercians, and to a lesser extent the Premonstratensians, a jurisdiction can be seen at work. As records of the central government, the Cistercian Statuta are comparable with both the papal registers and with the papal law books or codes. They form the written law of the order, which was made in many instances like the Canon Law from questions and queries, and they record the operation of the judicial machinery, the activities of the judges and of the courts. Each Cistercian abbot had a copy of the year's Statuta. The records of the general chapter at Prémontré are apparently lost, but the letters of Gervase, abbot of Prémontré from 1209 to 1220, survive, and consequently they supply some information of an informal and unofficial kind about the conduct of lawsuits within that order. For the other orders, except the Dominicans whose acta survive from 1220 onwards, central records are either rare or non-existent.