bluuebunny/crossref_metadata_2025 huggingface dataset:
Representations of American Indians and the Irish in educational reports, 1850s–1920s
Authors: Coleman Michael C.
Published: March 2016

Modern colonialism, writes Gyan Prakash, ‘instituted enduring hierarchies of subjects and knowledges — the colonizer and the colonized, the Occidental and the Oriental, the civilized and the primitive, the scientific and the superstitious, the developed and the underdeveloped’. Such dichotomies ‘reduced complex differences and interactions to the binary (self/other) logic of colonial power’, and colonial rulers ‘constituted the “native” as their inverse image’. Such perceptions of difference as ‘other’ expressed what ‘civilized’ Westerners believed themselves not to be — but also what they feared they might become, should they lose rational self-control. The ‘other’, writes Eva Kornfelt, ‘threatens the integrity of the self by offering alternative, unrealized, and suppressed possibilities’. As shown by Western fascination with the ‘noble savage’, this process could sometimes producepositiverepresentations. Yet even these expressed the needs of the perceiver rather than the reality of the perceived. ‘Othering’, then, is a complex process, one implying deep cultural and individual needs, which may occasionally result in accurate representations, but more often produces self-justifying positive/negative dichotomies.
Venereal disease and the politics of prostitution in the Irish Free State
Authors: Howell Philip
Published: March 2016

This article is intended primarily as a contribution to work on the regulation of sexuality in modern Ireland, but, more generally, it attempts to situate the Irish experience within a wider problematic concerning the relations of state and society in the regulation of prostitution. The regulation of sexuality in early twentieth-century Ireland has been a focus of concern for feminist historians in particular, and recent work has clearly demonstrated the salience of questions of gender and sexuality for the politics of the Saorstát. This article is directed at these same concerns, elaborating on a series of proposals to regulate prostitution in the Free State in the mid-1920s. But when discussing prostitution or sex work, the word ‘regulation’ can be used in a quite specific sense, ‘regulationism’ referring to the argument that the state should control venereal disease by registering prostituted women, inspecting them for signs of communicable venereal disease, and incarcerating the contagious in order to protect the health of both nation and state. The history of ‘regulationist’ policies in Europe and beyond allows a point of comparison by which we may understand the specifics of Ireland’s situation in the post-revolutionary era. The history of regulationism, in this technical sense, is a particularly useful context, not least because such policies amply acknowledge ‘the enduring power of the state as the author and executor of regulation’. Particularly important, in ways that suggest a direct parallel to the Irish experience in the early twentieth century, is the coextensive experience of state formation and the regulation of sex work, the most notable example being that of modern Italy.
Punch’s portrayal of Redmond, Carson and the Irish question, 1910–18
Authors: Finnan Joseph P.
Published: March 2016

The Irish question in the form of home rule reasserted itself in British politics during the years 1910-18, first as the central issue in British political debate, then as a secondary, though still significant, concern for Britain during the First World War. One of Britain’s national institutions, Punch, a weekly magazine of political commentary and satire with a circulation of 100,000, reflected the significance of the Irish question by devoting a great deal of attention during these years to the leaders of the two opposing forces in Irish politics, the Irish nationalist leader John Redmond and the Irish unionist leader Sir Edward Carson. Redmond and Carson became regular members of Punch’s leading cast of characters in its political cartoons in the 1910s, a group which included the Liberal premier H. H. Asquith, his leading ministers David Lloyd George and Winston Churchill, and the opposition leader Andrew Bonar Law.
Bolshevising Irish communism: the Communist International and the formation of the Revolutionary Workers’ Groups, 1927–31
Authors: O’Connor Emmet
Published: March 2016

During the 1920s the Communist International, or Comintern, attached exceptional importance to Ireland for the potential of its anti-imperialist forces to foment revolution at home, enlist the Irish diaspora, and encourage unrest in Britain and the Empire. In this way the Comintern might strengthen its relatively feeble bridgehead in the anglophone world and embarrass Britain, the keystone of Russia’s enemies. However, the Comintern encountered repeated frustration in attempting to direct its Irish sections until 1929 when it approved an initiative to create a Bolshevised party. At national level, Bolshevisation meant the application of the Leninist principles of unity, discipline and democratic centralism. Crucially, Bolsheviks understood their national sections to belong to a world party directed by the Executive Committee of the Communist International (E.C.C.I.) in Moscow. In the global context, it also meant the subordination of the Comintern to the All-Union Communist Party (Bolsheviks) (V.K.P./b.), as the Soviet party was called, and the interests of the Soviet Union. Both levels of Bolshevisation went hand in hand in Ireland, where a new party was built from scratch between 1929 and 1933.
Territoriality and the Historiography of Early North America
Authors: BABCOCK MATTHEW
Published: March 2016

This essay explores the interdisciplinary origins and historiography of early North American scholars approaching territoriality – political control of territory – from an indigenous perspective in their works. Using the Ndé (Apaches) as a case study, it reveals how adopting an interdisciplinary approach that addresses territoriality from multiple perspectives can further our understanding of cultural contestation across the continent and hemisphere by highlighting the ways indigenous peoples negotiated, resisted, and adapted to European conquest.
First molecular survey and identification ofAnaplasmaspp. in white yaks (Bos grunniens) in China
Authors: YANG JIFEI , LIU ZHIJIE , NIU QINGLI , LIU JUNLONG , GUAN GUIQUAN , XIE JINGYING , LUO JIANXUN , WANG SHUQING , WANG SHUFANG , YIN HONG
Published: March 2016

Anaplasmosis is caused by a group of obligate intracellular bacteria in the genusAnaplasma, which are transmitted by ticks and infect humans, domestic animals and wildlife. This study was conducted to determine the prevalence and molecular characterization ofAnaplasmaspp. in semi-wild white yaks sampled in Tianzhu Tibetan Autonomous County, northwest China. Out of 332 samples tested, 35 (10·9%) were positive forAnaplasmaspp. The positive rates were 6·2% (20/322) and 5·3% (17/322) forAnaplasma bovisandAnaplasma phagocytophilumin white yaks, respectively. None of the sample was positive forAnaplasma marginale. Two (0·6%) samples were simultaneously positive toA. bovisandA. phagocytophilum. Sequence analysis of the 16S rRNA gene revealed two genotypes (ApG1 and ApG2) ofA. phagocytophilumand two sequence types (ST1 and ST2) ofA. bovisin white yaks. This study is the first to document the presence ofAnaplasmain white yaks. Our findings extend the host range forAnaplasmaspecies and provide more valuable information for the control and management of anaplasmosis in white yaks.
Morphological spelling in spite of phonological deficits: Evidence from children with dyslexia and otitis media
Authors: BREADMORE HELEN L. , CARROLL JULIA M.
Published: March 2016

The present study examines whether literacy or phonological impairment affects use of morphological spelling constancy, the principle that morphemes are spelled consistently across words. Children with dyslexia or otitis media (OM) were compared to chronological-age matched children and reading-ability matched children. Monomorphemic and polymorphemic nonwords were spelled in a sentence-completion dictation task. Use of root and suffix morphemes increased with age in typical development, particularly derivational morphemes. Dyslexic children generally used morphological strategies less than their chronological-age matched peers but to a similar extent as reading-ability matched peers. OM children showed a specific weakness in using inflectional suffixes. The results suggest different causes for the spelling difficulties in each case: dyslexic children had difficulties in generalizing more complex morphological relationships, while the OM children's difficulties had a phonological/perceptual basis.
Attracting domains for quasi-parabolic analytic transformations of ℂ2
Authors: Rong Feng
Published: March 2016

We study quasi-parabolic analytic transformations of ℂ2 that are ‘non-dynamically separating’. With the help of some new local invariants, we show the existence of attracting domains for such analytic transformations.
On the loss of compactness in the vectorial heteroclinic connection problem
Authors: Katzourakis Nikos
Published: March 2016

We give an alternative proof of the theorem of Alikakos and Fusco concerning existence of heteroclinic solutionsU: ℝ → ℝNto the system

Herea±are local minima of a potentialW∈C2(ℝN) withW(a±) = 0. This system arises in the theory of phase transitions. Our method is variational but differs from the original artificial constraint method of Alikakos and Fusco and establishes existence by analysing the loss of compactness in minimizing sequences of the action in the appropriate functional space. Our assumptions are slightly different from those considered previously and also implya prioriestimates for the solution.
Modernizing St Cuthbert: Reginald of Durham’s Miracle Collection
Authors: Crumplin Sally
Published: March 2016

Around 1200, the Church of St Cuthbert in Durham produced an illustrated copy of Bede’sLife of St Cuthbert. Opulently decorated with illustrations rich in colour and gold, this book crowned a century that had seen Cuthbert’s church grow in power and stability. After the seventh-century Northumbrian golden age, centuries of upheaval had characterized the Cuthbertine church: it changed immensely in location and religious observance, moving across Northumbria and adapting the community to suit difficult situations. By contrast, the twelfth century saw the building of the imposing Durham cathedral and castle, and the ornamentation of the church with many riches. The church was led by a sequence of very influential bishops and a thriving monastic community. This power and prosperity of the Durham church was marked at the start and end of the twelfth century with great manifestations of Cuthbert’s cult. An illustratedLife of Cuthbertwas produced in the early years of the century; in 1104 Cuthbert’s body was translated into its current position in the cathedral and found to be just as incorrupt as it had been in 698, eleven years after his death; several hagiographical works on the cult and church were produced during this century; and its end was marked with the beautifully illustrated BedanLife. Cult and church were intrinsically linked, and provided the basis upon which Durham’s twelfth-century power was built – a power which was to continue into the ensuing centuries.
A Vulcanological Joachim of Fiore and an Aerodynamic Francis of Assisi in Colonial Latin America
Authors: Lara Jaime
Published: March 2016

Cataclysms of nature and apocalyptic beliefs have always gone hand in hand. While Christians have had no monopoly on such beliefs, expectations of this kind have been an important part of the Western religious tradition both in Christian Europe and in the ‘millennial New World’, the latter a time and place of heightened eschatological anticipation. One of the ‘best-sellers’ among Christians in medieval Europe wasThe Fifteen Signs before Doomsday, a work that detailed the cataclysms which would occur before the end. But in another region of the world – a new world replete with frequent seismic and volcanic activity – it became even more so a type of prophecy that would captivate the religious imagination of colonizers and missionaries.
The Magic Methodists and Their Influence on the Early Primitive Methodist Movement
Authors: Tomlinson John W. B.
Published: March 2016

The role of the Magic Methodists and their leader James Crawford at the beginning of Primitive Methodism has been widely debated. As a group noted for signs, wonders and miracles, they helped to provide the necessary experience and enthusiasm for a new revivalist movement. In the image of a poor agricultural labourer, Crawfoot represented a rustic and earthy beginning for a denomination that prided itself on its success amongst the poor. However, as a man ‘unpolished by learning and refinement… strangely odd and uncouth in argument’, he was a controversial figure. To successive generations of Primitive Methodists Crawfoot with his associated supernaturalism was an embarrassment.
Living with Signs and Wonders: Parents and Children in Early Pentecostal Culture
Authors: Wacker Grant
Published: March 2016

Since in this essay I make the word Pentecostal do a lot of work, I too think it is only fair to pay it extra. I use the term to refer to a religious movement that emerged from the vast and amorphous radical evangelical subculture in the United States in the sunset years of the nineteenth century. Like other radical evangelicals, Pentecostals fervently anticipated the Lord’s imminent return, affirmed the miraculous healing of the body, and believed that the conversion experience should lead to another life-transforming event known as the baptism of the Holy Ghost. Unlike other radical evangelicals, however, Pentecostals also insisted that the baptism experience always manifested itself by speaking in ‘unknown tongues’.
Miracles in the Making of Twentieth-Century Spanishness: Ramón Menéndez Pidal, Buñuel’sViridianaandIsidro El Labrador
Authors: Lappin Anthony
Published: March 2016

This paper will suggest how the recounting of miracles (the first textual, the other filmic) was designed to support a particular ideology of Spanishness during the twentieth century. Both miracles here analysed were presented as having taken place during the late eleventh or early twelfth century, a key moment in the history of Spain, a point at which its Christian kingdoms began successfully to challenge the dominance of the Muslim states of Al-Andalus.
Birds, Beasts and Becket: Falconry and Hawking in the Lives And Miracles of St Thomas Becket
Authors: Oppitz-Trotman Gesine
Published: March 2016

In the late twelfth century, the practice of hawking and falconry was symbolically ambiguous, associated powerfully with the secular life yet also open to mystical interpretation. This paper suggests that the authors of St Thomas Becket’s miracle collections, as well as his contemporary biographers, appropriated this ambiguity as a means of reconciling some of the contradictions of Becket’s career. Henry II was himself an avid enthusiast for hunting with birds, and records show a marked increase in the number of transactions involving birds of prey, and the number of falconers employed to handle them, during his reign (1154–1189).
Cathars and the Material World
Authors: Biller Peter
Published: March 2016

On 6 August 1221 Dominic ‘migrated to Christ’ in the Dominican convent in Bologna. He had no bed of his own and he had lent his only tunic to someone. As he slept in the convent, he was lying on a borrowed bed and dressed in borrowed clothes.

This was the story later told by Moneta of Cremona, the friar who had lent his bed and clothing to the dying holy man. Moneta features in another story, collected by a friar who was commissioned by a general chapter of the Order in 1256 to collect miracles and tales illustrating the wonderful early progress of the Order. Progress included the entry of important men. At Bologna there was ‘Master Moneta, who was then famous throughout Lombardy for his lecturing in the arts’. The Dominican friar Reginald was preaching with great success in Bologna. Fearing the power of Reginald’s sermons, Moneta tried to keep his students away from them. But he failed to protect himself.
Footprints and Faith: Religion and the Landscape in Early Modern Britain and Ireland
Authors: Walsham Alexandra
Published: March 2016

The idea that divine beings, holy people and magical creatures leave behind permanent marks of their immortality on the surface of the earth is common to many cultures and spiritual systems. Throughout history curious hollows, cavities, and coloured stains on stone and rock have been explained as tangible evidence of the presence and intervention of deities, saints, prophets, angels and demons. The folk motif of the miraculous impression of a foot, hand or limb finds frequent expression within Buddhism, Hinduism, Islam, Judaism and Christianity. Footprint shrines and cults abound in the Middle East, India, south-east Asia and China, from the Dome of the Rock in Jerusalem and Qadam Sharif in Delhi to Phra Sat in Thailand. Variously revered as the footmark of Buddha, Siva, Adam and St Thomas the Aposde, Sri Pada in Sri Lanka is perhaps the most compelling emblem of the polyvalency of this intriguing phenomenon and its capacity to range across the full spectrum of religious traditions.
The ‘Wonders in the Deep’ and the ‘Mighty Tempest of the Sea’: Nature, Providence and English Seafarers’ Piety, c. 1580–1640
Authors: Parsons Sarah
Published: March 2016

The religious beliefs of seafarers have not received a great deal of attention over the years. Contemporaries of early modern English seafarers stereotyped them as superstitious and irreligious, prone to turning to God only in times of danger. The Puritan William Perkins preached about ‘theMariner, who is onely good in a storme’. The association of seafarers, irreligion and superstition was also reflected in popular literature. Edmund Spenser, inThe Faerie Qveene, wrote of ‘the glad merchant, that does vew from ground / His ship far come from watrie wildernesse, / He hurles out vowes, andNeptuneoft doth blesse’. These stereotypes have coloured the historiography of maritime religion, which has drawn a division between ‘superstition’ and religion in seafaring culture. However, recent work on religion and provi-dentialism on land shows this to be a faulty paradigm.
The Sea and Souls: Maritime Votive Practices in Counter-Reformation Brittany, 1500–1750
Authors: Tingle Elizabeth
Published: March 2016

If God had not given a natural inclination to some with regard to things of the sea, I do not believe that anyone would ever dare to go upon it. … Barely has a long voyage begun when fresh water becomes so short that one is reduced to drinking so little that thirst is provoked rather than quenched … Food shortages are so frequent that one is often forced to eat rats and ship’s leather … One has difficulty in deciding which is the more insupportable, the heat of the torrid zone or the cold of the north. Scurvy and the maladies of Guinea and the tropics are so painful and grievous that you would not believe the human body could suffer so greatly. The horror of maritime warfare and of storms cannot be explained to those who have not experienced them. I know of voyages where a third or a half of the crew have been lost.

Few human communities are as exposed to risk as those who make a living from the sea. More prone to the unpredictability of the natural world than those who Live on land, sailors, fisherman and their families have always been gready conscious of the fragility of life and of human powerlessness before the elements. Because the capriciousness of the sea is beyond the normal control of seafarers, during the historic past and no doubt long before, recourse was made to supernatural methods of management. By the later Middle Ages in Christian Europe, the most important form was invocation of divine protection through the intercession of the saints of the Church, by a process of vow and exchange.
Australian Anglican Clergymen, Science and Religion, 1820–1850
Authors: Gladwin Michael R.
Published: March 2016

The second quarter of the nineteenth century has long been recognized as a formative period for public discussion of the relationship between science and religion, particularly in emerging sciences such as geology, where new evidence raised questions about the interpretation of the Bible. Recent scholarly studies of scientific publishing, theologies of nature and links between missionaries and scientific endeavour have drawn attention to various ways in which the relationship between religion and science was understood during the period. A common theme has been the key role of clergymen in public discourse. A lacuna in this literature, however, has been analysis of colonial sites in which these debates took place. In colonies such as New South Wales, for example, public discussion of these issues was dominated by Anglican clergyman-scientists. Yet they have attracted little attention from scholars.
Darwin’s Church
Authors: White Paul
Published: March 2016

From the war of nature, from famine and death … endless forms most beautiful and most wonderful have been, and are being, evolved.

(Charles Darwin,On the Origin of Species)

Much has been made of the roots of Darwinian theory in the work of Thomas Malthus, who argued for the inevitability of strife, suffering and death following on the scarcity of resources and the tendency of populations to multiply without limit. It has been noted that a Malthusian pessimism about human nature re-emerged in the 1830s, darkening the political discussions surrounding the welfare of the poor, and informing the legislation of the Poor Laws in those crucial years in which Darwin formulated his natural selection theory. Historians have also focussed on the harshness of the social Darwinism that was taken up by theorists later in the century, in contrast to the more optimistic, Lamarckian evolution of Herbert Spencer, Peter Kropotkin and others. Yet in the closing passage ofOrigin of Species, Darwin extended his famous metaphor of the entangled bank, offering a form of redemption through struggle toward higher forms of life.
The Significance of St Cuthbert’s Vestments
Authors: Miller Maureen C.
Published: March 2016

Sanctity is a quality first perceived, then acclaimed, contested or affirmed. Most commonly the visual perception of sanctity took the form of witnessing miracles: individuals saw with their own eyes divine power working through another human being. The development of the cult of the saints in western Europe, however, gave rise to a rich visual and material culture. The tombs of saints and the churches dedicated to them were adorned with precious works of art intended to glorify the holy patron. This essay considers quite intimate gifts: articles of clothing laid on the body of a saint. It moves from a particular set of vestments left at a saint’s shrine to wider considerations of what the clergy wore during the central Middle Ages. Liturgical attire might not only honour the sanctity of a long-venerated individual but might also be used to claim sanctity for others.
Why did the Crusader States Produce so Few Saints?
Authors: Hamilton Bernard
Published: March 2016

The crusading movement was an important part of the attempt by the papal reformers of the eleventh century to integrate the turbulent and powerful warrior class of western Europe into Christian society. Pope Urban II’s aim was to persuade these fighting men to use their skills in defence of Christendom, and to form an armed force directed by the Church. Crusading would enable the warriors to combine their military abilities with the practice of the Christian life. This ideal later came to be accepted as normative by the armies of all Western states.
St Pius V (1504–72) and Sta Caterina De’ Ricci (1523–90): Two Ways of Being a Saint in Counter-Reformation Italy
Authors: Preston Patrick
Published: March 2016

Recent students of the Counter-Reformation in Italy have not neglected the subject of sanctity. For example, one such student, Peter Burke, has dealt with it in a general and theoretical way, while others, such as Gabriella Zarri, have concentrated on certain classes of saints, in her case female saints andbeatae. Scholars, however, whose interests are in the particular rather than the general, have tended to prefer to study the lives and times of individual saints, and the perceptions of them by their contemporaries. A different approach altogether has been to study a particular aspect of sanctity, such as hagiography or canonization. Similarly, some scholars have concentrated on the salient aspects of the contribution that particular individuals made to the work of the Church militant, for example church reform in the case of Charles Borromeo or the repression of heresy in that of Michele Ghislieri.
Visualizing Stigmata: Stigmatic Saints and Crises of Representation in Late Medieval and Early Modern Italy
Authors: Warr Cordelia
Published: March 2016

At the time of the Lord Pope Benedict XII [1334-42] it happened that in a city near Avignon in which the [Franciscan] brothers had a convent, on a certain day while all the friars were in the choir celebrating the holy office, two friars belonging to a different order arrived and walked around. Then one of them saw the image of St Francis with the holy stigmata depicted on the wall, [and] he said to his companion: ‘Those friars minor want their saint to be like Christ’. And he took up his knife and said: ‘I want to efface those stigmata from that image so that he [St Francis] does not appear like Christ’. And having said this, he carried out the deed. And when he had expunged the five stigmata, they began to shed blood abundantly. Seeing this, greatly amazed, he said to his companion, ‘Aah! What shall I do?’ His companion replied: ‘You’ve really committed a mortal sin! I advise you to run quickly to a confessor and confess’. He did this. … The confessor counselled him that he should run to the pope and tell him everything about this and receive advice from him about what should be done. … When the pope heard this, he asked him if it was truly thus. The friar declared with an oath that it was thus. Then the pope said: ‘I particularly want to see this miracle’. And when he came to that place, he saw blood flowing abundantly from those holy stigmata in the image. Then, greatly amazed, the pope knelt down in front of the image: [and] raising his hands to heaven he said: ‘St Francis, forgive the sin of this miserable sinner, because I promise to you that I want to institute that the feast of your stigmata should be celebrated, and above all I want to enjoin your friars that throughout the whole order they must solemnly celebrate the feast of your stigmata’. And as soon as the lord pope had made this vow, the blood ceased to flow.
The Northern Saints after the Reformation in the Writings Of Christopher Watson (d. 1580)
Authors: Harvey Margaret
Published: March 2016

Regional identity in medieval Durham depended crucially on St Cuthbert. The property and privileges of the diocese were presented as possessions of an originally Celtic community which had carried the miraculously incorrupt body of the saint from Lindisfarne to a final home in Durham. Tradition added other holy abbots, bishops and kings, remembered as obedient to the Roman tradition after the Synod of Whitby in 664. The Durham story included the expulsion at the Conquest of married guardians of Cuthbert in favour of proper monks, a change corroborated by miracle stories and holy lives, such as that of Godric in the dependent cell of Finchale. Increasing possessions were given to the saint; miracle stories showed him punishing violators of his shrine. Relics, including the head of King Oswald and remains of Bede, linked the priory with these traditions. These ideas had penetrated the local identity; the notion of theHaliwerfolc, the community of the liberty of St Cuthbert, the lands belonging to the saint, remained strong in the late Middle Ages for people ‘between Tyne and Tees’. Nonetheless, in the 1570s Christopher Watson attempted a history which denigrated Cuthbert’s life and miracles and those of other Durham saints.
‘Master in the Art of Holy Living’: The Sanctity of William Stevens
Authors: Andrews Robert
Published: March 2016

The following paper explores the sanctity of the late eighteenth-century High Church Anglican layman, William Stevens (1732—1807), as seen through the eyes of his biographer, Sir James Allan Park (1763–1838). A largely unstudied figure, Stevens, a prosperous London hosier who dedicated most of his adult life to philanthropic, theological and ecclesiastical concerns, arguably represents one of the most important figures within pre-Tractarian High Churchmanship. Park was a close friend of Stevens. A judge of the Common Pleas and a founding member of Stevens’s ‘Club of Nobody’s Friends’, Park shared Stevens’s interest in theology and church-related concerns, even publishing in 1804 a short discourse directed towards young people, on the need for a frequent reception of Holy Communion. In focus here is a facet of Stevens’s life that came to be closely associated with his many achievements as a lay divine and activist within the pre-Tractarian Church of England, namely, his personal sanctity; this was marked by a close connection between faith and works, a strict dedication and devotion to the Church of England’s services and sacraments, and a rejection of’enthusiasm’ in its pejorative sense — all of which he held while maintaining a strong sense of cheerfulness and zeal. A portrait of sanctity that conforms to what is known about pre-Tractarian spirituality, the Memoirs may additionally be viewed as offering a representative understanding of what constituted holiness for this Anglican tradition.
The Canonization of Serafim of Sarov: Piety, Prophecy and Politics in Late Imperial Russia
Authors: Price Richard
Published: March 2016

St Serafim of Sarov (1754–1833), though not widely known among western Christians, is one of the most popular saints in Russia and among Russians abroad. A discussion of his canonization in 1903 cannot avoid mention of some less than savoury aspects and conjuncts of his cult, but let it be said at the outset that nothing which follows changes the fact that he is both a hugely venerable and very attractive figure. Though a monk in a large monastery, he lived for years as a hermit in a neighbouring forest, loving to be unknown; but in the last years of his life, back in his monastery, he welcomed visitors, who queued in their hundreds outside his cell, day after day. A favourite greeting of his to address his visitors was moia radost (my joy). In the words of the synodal decree approving his canonization, ‘Spiritual joy had penetrated the starets so much that he was never seen to be sad or depressed, and this joyful mood of the soul he endeavoured to communicate to others.’ Equally impressive are such episodes in his life as the occasion when robbers beat him up, leaving him half-dead and with a permanent spinal injury: he not only forgave them but insisted they were not prosecuted, threatening that, if they were, he would leave the Sarov region for ever. Nothing I shall say can besmirch Serafim himself or the devotion to his memory of those who see him as a model of piety and an intercessor in time of need. But this does not alter the strange circumstances of his canonization, and it is these, not his sanctity, that are the subject of this paper.
Sanctity and Mission in the Life of Charles De Foucauld
Authors: Patey Ariana
Published: March 2016

One purpose of canonization, particularly for founders of religious orders, is to present a paradigm for emulation. The legacy of Charles de Foucauld (1858—1916), a Catholic hermit who lived and died in French Algeria as a witness for Christianity to Islam, has been in some dispute. There are nineteen different congregations and associations in the Foucauldian spiritual family, only one of which came to fruition during his lifetime. His beatification in 2005 has sparked a debate about the nature of his vocation, and consequently about which of his characteristics should be emulated. This raises the question of whether he was a monk or a missionary. Careful consideration of his life is an essential prerequisite for answering these questions.
Was Anyone Listening? Christian Apologetics Against Islam as a Literary Genre
Authors: Ehinger Jessica Lee
Published: March 2016

By the middle of the eighth century, a new genre of Christian writing had developed among those Christians living within the Islamic empire, that of apologetics intended to defend Christianity against attacks from Muslims. Although the Islamic empire had come into existence a century earlier, a series of changes took place in the mid eighth century, including the rise of the Abbasid caliphal dynasty and the stabilization of the empires border with Byzantium, which led to more stable internal politics. In this new atmosphere, Christian authors began to consider, for the first time, the theological ramifications of an empire that was ruled by Muslims, but which still had a majority Christian population. The purpose of this essay is to enter into the ongoing scholarly discourse surrounding the genre of Christian apologetics produced under Islam in the eighth and ninth centuries. There are two competing perspectives on studying these works. One argues for them as historical sources authentically representing an ongoing dialogue between Christians and Muslims during a period commonly known as the Golden Age of Islam. The other argues that these texts are literary creations; at its most extreme, this school of thought asserts that these texts are purely fictional, creating a world of Christian rhetorical superiority in the face of mass conversion from Christianity to Islam.
Frivolity and Reform in the Church: The Irish Experience, 1066–1166
Authors: Dumville David N.
Published: March 2016

In mid November 1064, what was perhaps the most important pre-Crusade pilgrimage to Jerusalem left Bavaria under the leadership of Günther, bishop of Bamberg. The number of pilgrims, all unarmed, is stated as some seven thousand in the least incredible source text. The leading ecclesiastics came from all over the northern half of the Empire, from Utrecht to Regensburg. A substantial contingent hailed from the province of Mainz, led by Archbishop Siegfried. Only some two thousand are said to have returned the following year. Our earliest source is the chronicle kept at Mainz by the Gaelicinclusus, Moelbrigte / Marianus Scottus (d. 1082/3), who had lived at Mainz since 1069 and was certainly writing his chronicle by 1073/4.
The Biblical Verse of Hans Sachs: The Popularization of Scripture in the Lutheran Reformation
Authors: Broadhead Philip
Published: March 2016

The Protestant Reformation was a movement based on Scripture and its leaders believed that it was important for all clergy and laity to know and understand the word of God. In 1522 Luther published his translation of the New Testament into German and, although it was not the first translation available, it made an enormous impact, selling in large numbers despite being a relatively expensive book for ordinary readers. In recent years the impression of laypeople readily accepting the Reformation as a result of individual reading of the Bible and evangelical preaching has been challenged, but there is evidence that gradually ordinary people did become aware of Protestant beliefs and the biblical basis for those teachings. Familiarity with the Bible has been shown to have been spread in a variety of ways, including attendance at regular worship, the production of children’s Bibles and the publication of extracts from Scripture, including the Psalms and Gospels. Another medium was the mastersingers, guilds of artisans found in several south German cities, who wrote and performed their own verses (Meisterlieder) that followed strict musical and poetic rules. This paper will consider how they used their literary traditions to popularize evangelical teaching and to spread knowledge and awareness of the Bible in ways that were readily comprehensible to ordinary people. The focus is on the work of the Nuremberg shoemaker and poet Hans Sachs, who achieved national fame, both for his works of the early 1520s in support of religious reform and for his creativity as a playwright and mastersinger. It will show too how changing perceptions of the role of the individual in Christian society in the Reformation period were embedded within the messages found in Sachs’s poems.
Milton’s Churches
Authors: Corns Thomas N.
Published: March 2016

This essay considers both John Milton’s relationship to the churches he attended and his developing attitude to the Church of England and to the wider Protestant faith community, nationally and internationally. The objective is better to place Milton within the divisive and shifting religious politics of seventeenth-century England. Only incidental reference is made to his poetry; this is primarily a study of life records and his prose publications.
English Convents in Eighteenth-Century Travel Literature
Authors: Watkinson Caroline
Published: March 2016

‘A Nun’s dress is a very becoming one’, wrote Cornelius Cayley in 1772. Similarly, Philip Thicknesse, witnessing the clothing ceremony at the English Augustinian convent in Paris, observed that the nun’s dress was ‘quite white, and no ways unbecoming … [it] did not render her in my eyes, a whit less proper for the affections of the world’. This tendency to objectify nuns by focusing on the mysterious and sexualized aspects of conventual life was a key feature of eighteenth-century British culture. Novels, poems and polemic dwelt on the theme of the forced vocation, culminating in the dramatic portrayals of immured nuns in the Gothic novels of the 1790s. The convent was portrayed as inherently despotic, its unnatural hierarchy and silent culture directly opposed to the sociability which, in Enlightenment thought, defined a civilized society. This despotic climate was one aspect of a culture of tyranny and constraint, which rendered nuns either innocent and victimized or complicit and immoral. Historians have noted that these stereotypes were remarkably similar to those applied to the Orient and have thus extended Said’s notion of ‘otherness’ - the self-affirmation of a dominant culture as a norm from which other cultures deviate – to apply not merely to oriental cultures but to those aspects of European culture deemed exotic. In so doing, they have challenged the notion that travel writing was an exact record of social experience and have initiated a more nuanced understanding of textual convention and authorial experience. For historians of eighteenth-century Britain this has led to an examination of the construction of anti-Catholicism within travel literature and its use as an ideology around which the Protestant nation could unite. Thus, Jeremy Black has noted that anti-Catholicism remained the ‘prime ideological stance in Britain’ and has claimed that encounters with Catholicism by British travellers in France ‘excited fear or unease … and, at times, humour or ridicule’. Likewise, Bryan Dolan and Christopher Hibbert have seen encounters with continental convents culminating in negative descriptions of rituals, relics and enclosed space.
A Novel Resistance: Mission Narrative as the Anti-Novel in the Evangelical Assault on British Culture
Authors: Fischer Benjamin L.
Published: March 2016

‘Their annual increase is counted by thousands; and they form a distinct people in the empire, having their peculiar laws and manners, a hierarchy, a costume, and even a physiognomy of their own’, wrote Robert Southey for theQuarterly Reviewin 1810, opening a balanced critique of what he called ‘the Evangelical Sects’. Leaders of the Evangelical Revival had taught in pulpit, pamphlet and periodical that to be truly Christian meant radical difference from others in society, even others professing faith; or, as Charles Simeon, the model and mentor for hundreds of Cambridge-educated evangelical ministers, stated it, ‘Christians are either nominal or real’. Following William Wilberforce’s urging in hisPractical View of the Prevailing Religious System of Professed Christians… Contrasted with Real Christianity, Evangelicals strove in their separate spheres to accomplish a social revolution by which the mores, values and social practices received from the eighteenth century would be overturned by normalizing evangelical values in society. While working in their individual vocations, Evangelicals were also cooperating, ‘linked in a single, if multiform, social and religious phenomenon’. As Southey’s comments indicate, even by 1810 their revolution was proving noticeably effective.
The Jesuit as Villain in Nineteenth-Century British Fiction
Authors: Wolffe John
Published: March 2016

InThe Jesuit, an early work by the popular novelist John Frederick Smith, three young English officers pass through Lisbon during the Peninsular War. While exploring a church they meet a mysterious Jesuit, who engages them in conversation about hostile British attitudes to his order. He tells them that ‘You paint a devil of your own creation, give it horns and attributes, then shudder at the phantom you have raised’. However, in the context of the novel, the threat from Jesuits is all too real. The villain of the story, the orders General in Spain, has no scruples about engaging in a sustained career of deception, manipulation, theft, abduction, rape and murder behind a façade of outward respectability and high religious office. He also exercises considerable power behind the vacant Spanish throne and even attempts unsuccessfully to make the future Duke of Wellington the unwitting agent of his nefarious purposes. The ‘devil’ Smith himself created was indeed a formidable one.
Material Christianity in the Early Medieval Household
Authors: Smith Julia M. H.
Published: March 2016

Tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum in abscondito: et Pater tuus, qui videt in abscondito, reddet tibi. (‘But when you pray, go into your room and shut the door. Pray to your Father in private, and your Father, who sees into concealed places, will reward you’: Matt. 6: 6)

Manuscript D.V.3 in the Biblioteca Nazionale of Turin is a fat, late eighth-century volume of martyr narratives. Produced at Soissons, probably in the nunnery of Notre-Dame, it may be no coincidence that eighteen of its forty texts concern female martyrs. A further four address familial groups in which wives or mothers play prominent roles. The earliest Latin version of the passion of St Adrian (BHL3744) is among them: one of many late, ‘novel-esque’ accounts of martyrdom, it is constructed out of clichéd formulae and predictable tropes for post-persecution audiences, like others of its genre. Lacking any historical verisimilitude about the age of persecutions, the passion of Adrian is characteristic of this group of hagiographies in offering valuable insights into domestic Christianity in the age in which it was composed: it brings into sharp focus links between women and material Christianity within the late antique household, the theme this essay pursues into the Carolingian period.
Daily Commodities and Religious Identity in the Medieval Jewish Communities of Northern Europe
Authors: Baumgarten Elisheva
Published: March 2016

The Hebrew chronicle written by Solomon b. Samson recounts the mass conversion of the Jews of Regensburg in 1096.’ The Jews were herded and forced into the local river where a ‘sign was made over the water, the sign of a cross’ and thus they were baptized, all together in the same river. The local German rivers play another role in the accounts of the turbulent events of the Crusade persecutions. They were also the place where Jews evaded conversion, drowning themselves in water, rather than being baptized by what the chronicles’ authors call the ‘stinking waters’ of Christianity. Reading these Hebrew chronicles, one is immediately struck by the tremendous revulsion expressed toward the waters of baptism. Indeed, in his analysis of the symbolic significance of the baptismal waters for medieval Jews, Ivan Marcus has suggested that baptism by force in the local rivers was so traumatic that they instituted a ritual response during the twelfth and thirteenth centuries. One component of the medieval Jewish child initiation ceremony to Torah study was performed on the banks of the river, expressing Jewish aversion to baptism (see Fig. i).
The Syon Household at Denham, 1539–50
Authors: Cunich Peter
Published: March 2016

Late medieval monastic households shared many features in common with the large secular households of the gentry and aristocracy Indeed, the language used in describing monastic households had always echoed that of the extended secular family with ‘brothers’ and ‘sisters’ living together under the authority of a superior representing Christ but exercising control of the religious community as a ‘father’ or ‘mother’ figure. While the common life of the monastery was very different in many of its details to the lifestyle of a lay family, monastic legislators used the family relationship to describe themodus operandiof the monastic community St Augustine enjoined his monks to ‘obey your superior as you would a father’, and reminded an errant community of nuns that their superior had been ‘the mother not of your body but of your mind’. St Benedict wrote as ‘a father who loves you’, reminding his followers that God is ‘a loving father’ and urging them to show each other ‘the pure love of brothers’ while accepting the abbot as both the ‘father of the household’ and a ‘spiritual father’ who would provide for all their worldly and spiritual needs. David Rnowles therefore considered the medieval monasticconventusto be a ‘family’ in which a ‘simple family life’ was led by monks under the care of an ever-present superior who acted as a loving paterfamilias in governing the monastery; the monastery was ‘the home of a spiritual family whose life and work begin and end in the family circle’.