bluuebunny/crossref_metadata_2025 huggingface dataset:
Jean Mabillon
Authors: Knowles Dom M. D.
Published: March 2011

The absence of any adequate modern biography of Mabillon has long left a deplorable gap in the history of French scholarship. Almost immediately after his death his intimate disciple, Dom Thierry Ruinart, wrote a short life which must always remain essential for any estimate of its subject's character, and a more formal notice found its place in Dom Tassin's history of the Maurists. After that, no work of any originality or insight appeared until 1879, when a well-documented study of Mabillon's early life and some of his work was published in a most inaccessible fashion by H. Jadart, who continued his patient investigations for another thirty years. Then, in 1888, Emmanuel de Broglie produced his classical picture of the society of St. Germain-des-Prés and the journeys of Mabillon which, though a work of genuine scholarship and high literary charm, was extremely selective and made no attempt to cover the whole of Mabillon's life and work. De Broglie's volumes, however, soon followed by a similar work on Montfaucon, by their very excellence deterred would-be biographers until in the early years of the present century Dom P. Denis began to make preparatory soundings among the mass of Maurist documents with a view to writing a formal history, which must have contained a long account of Mabillon. His labours issued in a number of valuable articles in the Revue Mabillon, but he died with his main task unaccomplished. Meanwhile Dom Henri Leclercq contributed to the Dictionnaire d'archéologie chrétienne et de liturgie an article, as long as a short book, on Mabillon, as well as numerous other articles on topics connected with his works, but it was not generally known that during the last years of his life, in what time that indefatigable worker could steal from compiling single-handed the last volumes of his great Dictionnaire, he had written what was at least the first draft of a full-scale biography. He succeeded, as is well known, in finishing his encyclopedia a few months before his death, and he also despatched the manuscript on Mabillon to his Paris publisher, but, for an unexplained reason, publication was long delayed and it was only a year ago that the second volume appeared. It is nowhere stated what editorial changes have been made, though it is implied that there has been some abbreviation.
Joseph Milner's Evangelical Church History
Authors: Walsh J. D.
Published: March 2011

‘The Church History of Joseph Milner is one of those books which may perish with some revolution of the moral and religious character of the English race, but hardly otherwise.’ Sir James Stephen's prophecy reads alarmingly to-day when the book has vanished even from the dustiest and highest shelf of the rectory library. But it was of Milner's History that Cowper also wrote enthusiastically ‘the facts are incontestible, the grand observations upon them are all irrefragible, and the style, in my judgment, incomparably better than that of Robertson or Gibbon’. Translated into German, Swedish and Spanish, relayed to Grundtwigian pietist circles through the histories of Rasmus Sørensen, Milner was read as far north as Greenland and as far east as the Volga. His book was instrumental in converting half a dozen Members of Parliament. It was long considered—as Milner intended it to be—as the replacement of Mosheim's famous History, and as such it was prescribed reading in the educated Evangelical home and beyond. In 1847 Julius Hare regarded it as still ‘the main, if not the sole, source from which a large portion of our Church derive their notions of ecclesiastical history’. Ironically, it was from Milner's soundly Evangelical pages that young Newman got his first love of the Fathers. The History of the Church of Christ must thus be reckoned as a book of first importance in the religious history of early nineteenth-century England. Yet, save for a few pages in Abbey and Overton (still the most reliable survey of Evangelicalism, after eighty years) Milner's book is now unknown.
Two Anonymous Tudor Treatises on the General Council
Authors: Sawada P. A.
Published: March 2011

There are two anonymous treatises concerning the General Council that are left to us from the reign of Henry VIII: the one is Hatfield MS. No. 46, which has never been put into print, the other is A Treatise concernynge generall councilles, the Byshoppes of Rome and the Clergy, published by Berthelet in 1538, which was a development of Hatfield MS. No. 47. Though their existence has been known for some time, they have failed to receive the attention they deserve; the first treatise has been summarised by historians of the English Reformation, the second hardly ever mentioned, although its MS. draft was cursorily used by F. van le Baumer. Neither treatise has, thus, ever been studied in its entirety. The purpose of this paper is to give a fuller account of what these treatises are, to elucidate the circumstance of their composition, and to place them in the context of the general history of contemporary Tudor literature on the General Council.
Pluralists in the Province of Canterbury in 1366
Authors: Godfrey C. J.
Published: March 2011

It has long been recognised that one of the most valuable documents about pluralism is the lengthy return of pluralists made in 1366 in accordance with a constitution of pope Urban V. In this return detailed information was sent in to archbishop Simon Langham by the various diocesans, containing the names of pluralists residing at the time in their dioceses, the value of their emoluments, their benefices and academic titles. It has an obvious value as a clergy-list, containing the names not only of several distinguished clerks who held office in the government service, but also of humbler men, as well as of that interesting class of university graduates to whom the acquisition of ecclesiastical benefices became a financial necessity.
The Theory and Practice of Prayer Book Revision in South Africa
Authors: Hinchliff Peter
Published: March 2011

The Provincial Synod of the Church of the Province of South Africa met for the first time in 1870. A long controversy, of which the Colenso law-suits were the core, had made it plain that the Anglican Church was not, and could not be, an established Church in South Africa. The chief task of the synod was to provide some alternative machinery of government and a constitution which could legally serve as a contractual basis for the exercise of the Church's discipline. There were before the synod two documents of primary importance—the draft constitution which the South African bishops had been preparing since 1861, and the report of the first Lambeth Conference.
Bishop Blomfield and Church Extension in London
Authors: Welch P. J.
Published: March 2011

When the Wellington government translated Blomfield from Chester to London in 1828, he came to a diocese where pastoral superintendence had long ceased to bear any relation to the needs of the people. As early as 1811, 75,624 people lived in St. Marylebone, but the parish church had room for only 900 of them. Twenty years later, Baptist Noel computed that, owing to the deficiency of church accommodation, about one-third of the million and a half of the inhabitants of London were living ‘without any Christian instruction and without any public acknowledgement of God’. In 1834, in the north and north-east of London, there were only ten parishes for 353,460 people.
Corrodies at the Carmelite Friary of Lynn
Authors: Little A. G.
Published: March 2011

The corrodies described in this article are the only corrodies granted by a house of mendicant friars in England that have yet come to light. It is natural to suppose that the mendicant friaries provided in this way for some of their regular lay servants, just as houses of the endowed Orders did. But the nearest approach to an example of this kind that I have noted is the lease of a house over the gateway at the Grey Friars of London in 1440 to William ‘conciliarius’ of the convent and Elizabeth his wife in return for services, rent free for their lives; but this did not involve provision of food and drink, which was an essential part of a full corrody. There is frequent mention of seculars living in friaries whose status is not specified. Thus at Oxford we find incidental references to William Kemp, tanner, ‘living within the Austin Friars’ in 1501, and ‘Katherine Newcome, widow, living within the house of the Carmelites’ in 1527. They were probably lodgers like John Martin, who lived with his wife and son at the Grey Friars of Canterbury till his death in 1496; he perhaps had special privileges through the influence of his brother, bishop Richard Martin, O.F.M., who lived at the friary in considerable state. A good many seculars were living in friaries at the time of the Dissolution, but these were tenants who had acquired leases of houses or chambers within the precincts, not corrodiers.
The Charity Sermons, 1704–1732, as a source for the History of Education
Authors: Tate W. E.
Published: March 2011

The Society for Promoting Christian Knowledge was established 8 March 1699. It flourishes happily to this day as a leading Anglican missionary society (it was the first within the Anglican communion), and as the major Anglican publishing house. It is then important in many other connexions than as a founder and an instigator of the foundation of schools. In its early years especially it diffused its energies among a bewildering variety of projects, religious, moral, social and educational. The notes below are concerned with one group only of the Society's multifarious activities, and with but one archival source of information upon them. There is some interest and value in the study of the aims and methods of the Society in the establishment under its auspices of some 1,500 English schools, mainly during the period 1704–32. Much light is thrown upon the ideals and the proceedings of the Society and its members in this connexion by references in the annual Charity Sermons preached during this same period
The Marriages of Catholic Recusants, 1559–1642
Authors: Aveling Dom Hugh
Published: March 2011

This article is a very tentative effort to analyse material on the clandestine marriages of Catholic recusants from the York ecclesiastical archives. We shall endeavour to discover how these marriages were conducted and how the parties were treated by the Anglican ecclesiastical authorities.
Heresy Trials in the Diocese of Coventry and Lichfield, 1511–12
Authors: Fines John
Published: March 2011

During the late 1480s there began a revival of the Lollard heresy that had been driven underground early in the century by the repressive measures of Henry IV and his successor. Had such measures been taken with the same vigour at this time, it would no doubt have been driven underground once more; but in their absence it began to flourish, and by the end of the first decade of the sixteenth century it had become a serious menace. The Convocation of 1511 was convened to discuss the suppression of heresy, for ‘In this tyme also we perceue contradiction of the lay people … We are also nowe a dayes reued of heretykes, men mad with marueylous folysshnes’. The archbishop of Canterbury gave the example to the rest by initiating an extensive persecution in his own diocese of Canterbury. The bishop of London, Fitzjames, had already begun to move against the heretics in his jurisdiction in 1510, and completed his first major persecution by burning two of them in 1511. At the same time bishop Smith of Lincoln was busy examining heretics in Buckinghamshire.
Canon Law Aspects of the Eleventh Century Gregorian Reform Programme
Authors: Gilchrist J. T.
Published: March 2011

The year 1048 is generally recognised as a decisive date in the history of the medieval papacy. In that year the emperor Henry III appointed Bruno, bishop of Toul, to succeed to the papal throne, who accepted only on condition that his election be confirmed by the people and clergy of Rome. The significance of this act depends on seeing it against previous elections. Despite often re-iterated claims to spiritual supremacy the papacy had for long been the tool of political factions, so much so that the period 801–1049 is regarded as the era of Caesaropapism. Reacting against this temporal domination the new pope Leo IX and his successors, especially Gregory VII (1073–85), laid the foundations of a different relationship (called by Ullman ‘the hierocratic system’) in which the temporal powers, under the leadership of the emperor, were subservient to the spiritual under the leadership of the papacy, a unity, so it was argued, for the commonweal of Christendom. By the fourteenth century the system had repeatedly proved itself unworkable, and the concept received its final blow from Marsiglio of Padua's Defensor pads. But, until that time, the concept with all its ramifications constituted both the object and the context of medieval political thought. The outlines of this thesis are by no means new, but what is only now becoming realised is the part played by the canonists in both determining the theory and advancing the arguments for its support.
The Cost of Founding Barton Oratory, Isle of Wight
Authors: Hockey Dom S. F.
Published: March 2011

The medieval cartulary usually gives the impression of a long series of donations made by pious benefactors. There can be no doubt that the religious wished it to have this appearance, for, in writing up their charters within the volume, unimportant business items were omitted. That this is far from being the whole story has long been common knowledge and we are frequently being reminded of it. Many a deed of grant covers a money loan that could not be repaid, or a purchase of some kind, and, even if the charter makes this clear, calendars of deeds too frequently fail to indicate that a grant is in fact a purchase.
The Proposal in the Pre-Revolutionary Decade for Establishing Anglican Bishops in the Colonies
Authors: Sosin Jack M.
Published: March 2011

Time supposedly heals all wounds, but the religious strife between Puritans and Anglicans in the seventeenth century had left a bitter legacy in the minds of the New England Congregationalist ministers. Even after the Glorious Revolution of 1688–9 had in time brought the principle of religious toleration for the protestant sects in the mother country, the animosities of the Stuart regime still evoked suspicion and distrust in the minds of those in New England whose ancestors had left England to found their Zion in the wilderness. But many years had passed since the days of archbishop William Laud, the Clarendon code and the policy of conformity. Although Anglicanism was dominant in England, by the middle of the eighteenth century it was tempered by the principle of toleration for dissenting protestants. But in New England those professing the Anglican faith were a minority among the Congregationalist offspring of the founding puritan fathers. Even in those provinces to the south where it represented the majority of the colonists the Anglican Church suffered from one great defect. There were no resident bishops in America; consequently, those colonists who wished to be ordained as ministers must make the long, expensive, and often hazardous journey to England. Few could undertake such a trip so that most of the Anglican clergy in the colonies came from the mother country.
The Persecutions: some Links between Judaism and the Early Church
Authors: Frend W. H. C.
Published: March 2011

Each generation of historiographers has had its own interpretation of the persecutions. In their hour of triumph in the years following the Council of Nicaea, Christians in both halves of the Roman Empire looked back to these events as the heroic age of the Christian faith. The sufferings of the Church were linked to the sufferings of the children of Israel and this time, too, anti-Christ and his abettors, the pagan emperors, their officials and the mobs had been worsted. Like the Egyptians they had perished miserably. But, as so often happens, victory dissolved the common bonds which united the victors. In the next centuries the relations between Church and State in the East and West were to follow different paths. In the East the ‘martyrdom in intention’ of the monastic life tended to replace the martyrdom in deed in opposition to the emperor. In the West, the martyr tradition was to underline that same opposition. Tertullian, Hilary, Ambrose, Gregory VII, Boniface VIII embody a single trend of ideas extending over a thousand years.
The Authorship ofA Brieff Discours off the Troubles Begonne at Franckford
Authors: Collinson Patrick
Published: March 2011

TheBrieff discours off the troubles begonne at Franckford, an anonymous tract commonly ascribed to William Whittingham, dean of Durham, and printed in Heidelberg in 1574 and 1575, enjoys a unique reputation among the polemical writings of the Elizabethan puritans for its well-documented if partisan account of the controversies of the Marian exiles in their German and Swiss congregations. The importance of theBrieff discoursas a source for the history of the Exile has hitherto tended to divert attention from the circumstances of its origin in the Elizabethan puritan controversy. This note is intended to introduce new evidence on the activities of a group of puritan propagandists responsible for organising the publication of this and other tracts in the early years of the Elizabethan Presbyterian Movement; to call in question the traditional attribution of theBrieff discoursto Whittingham; and to suggest that the author may have been a relatively obscure exile, Thomas Wood.
Golightly and Newman, 1824–1845
Authors: Greaves R. W.
Published: March 2011

‘Without me’, wrote John Henry Newman in 1869, ‘Golightly would not have come to Oxford, and he was my chief persecutor.’

Charles Pourtales Golightly was born in 1807, and died on Christmas Day 1885. He was thus six years younger than Newman, and died some five years before him, but not too soon to see him made a cardinal. Like Newman, Golightly had on his mother's side a Huguenot ancestry. He went to school at Eton, which he thought a vile place. He travelled in Europe, and stayed in Rome, where he relished the society of cardinals. In 1824 he matriculated at Oriel College Oxford. In 1828 he proceeded B.A., in 1830 M.A. But for his ample means, he might (it was said) have been elected into the brilliant company of Fellows of Oriel. Though various well-meaning persons pulled strings to establish the young Golightly in a benefice, he never received any ecclesiastical appointment except one or two curacies.
Archbishop Pecham, Thomas Bek and St. David's
Authors: Greenway William
Published: March 2011

In his Ford lectures of 1955, Professor Cheney remarked that ‘Stubbs saw the church history of Richard I's reign as the record of a few great disputes at law’. One of the most notorious of these concerned the status of St. David's, whose bishop-elect, Gerald of Wales, spared no effort to acquire for his see the position of metropolitan in a separate Welsh province. It is to his lively, though partisan, account of his endeavours that we are indebted for much of our information regarding the Church in Wales at the close of the twelfth century.
Lincoln Cathedral in the Reign of Queen Elizabeth I
Authors: Walker R. B.
Published: March 2011

When the three royal commissioners, doctors Thomas Bentham, William Fleetwood and Stephen Nevinson, visited Lincoln cathedral in September 1559 their injunctions, which were largely copied from those of the Edwardine visitors in April 1548, marked the permanent establishment of reform within the mother church of the diocese. It is well known that at this time they and other commissioners deprived many of the higher clergy who refused to conform to the new settlement; in the diocese of Lincoln only one of the six archdeacons retained office throughout these troubled years and out of the 54 cathedral prebends either 11 or 12 changed hands. Five canons were displaced to allow the restoration of married clerks and another five or six were deprived. In contrast to this all the cathedral dignitaries and canons residentiary remained, although there is strong reason to suspect their secret hostility to protestant reform. Since Matthew Parker had no wish to recover his deanery, Francis Mallet the faithful chaplain of queen Mary whom she and cardinal Pole just before their deaths had intended to elevate to the see of Salisbury, was permitted to retain his office. Previously he had lived at Court and scarcely visited his church but on 17 August 1560 he protested major residence at Lincoln. His conservatism may be inferred from a sermon which he preached in the cathedral, in 1561 or 1562, wherein he declared in favour of there being seven sacraments. Unfortunately only a month previously the cathedral divinity lecturer, the reformer Thomas Godwin, had preached very vehemently in favour of there being two, and no more than two, sacraments. Thereupon William Todd, who was the only strongly protestant residentiary at the time, had appealed to two local gentry, of whom one was Sir. Francis Ayscough, the brother of the martyred Anne Askew, to raise a complaint against Mallet in the Privy Council. But nothing came of this and Mallet was not dislodged.
The Question of Religious Toleration in Spain in the Nineteeth Century
Authors: Bartlett C. J.
Published: March 2011

Of all European states in the nineteenth century, Spain was among the slowest to respond to the great changes, social, political and economic, which were transforming Western civilisation. The Spaniard's reluctance to adopt the innovations of his neighbours, or to abandon the habits and outlook of a past age were a frequent source of friction between Spain and other nations; so much so that Lord Clarendon, whilst British foreign secretary, once likened Spain to a North African state with which Britain could have little in common on account of her failure to do ‘any of the many things which bind nations together’. Among the most persistent causes of dissension of this nature was the Spanish reluctance to tolerate the free practice of the protestant faith, and it is the object of this article to trace the gradual establishment of freedom of worship in Spain, and to estimate the respective contributions of the Spaniards themselves and of foreign pressure.
Problèmes de l'Anamnèse
Authors: Botte Dom B.
Published: March 2011

L'anamnèse des liturgies eucharistiques pose deux problèmes: celui de son origine et celui de son développement. Le premier se rattache à la question plus générale de la structure de l'anaphore. Celle-ci, telle qu'elle nous apparaît dès la fin du IVe siècle, comporte six parties, abstraction faite des prières d'intercession qui représentent un développement secondaire. Ce sont: i. l'action de grâces; 2. le Sanctus; 3. le Post-Sanctus; 4. le récit de l'institution; 5. l'anamnèse; 6. l'épiclèse.
Pachomian Sources Reconsidered
Authors: Chitty Derwas J.
Published: March 2011

It had seemed that Ladeuze had firmly established the literary priority of the best Greek sources for the Life of Pachomius and his first successors as against the Coptic. Halkin's edition of the Vitae Graecae, while suggesting that the surviving ‘Vita Prima’ was not the earliest recension, had supported the same main conclusion—‘Cette première Vie de Pachôme fût certainement rédigé en grec. La discussion est présentement close.’
The Unpensioned Ex-religious in Tudor England
Authors: Hodgett G. A. J.
Published: March 2011

The first Register of the Faculty Office, in Lambeth Palace Library, is a document which throws much light upon those who left religion before 1538. These ex-religious were, in the main, unpensioned. Although the late E. H. W. Dunkin made an almost complete transcript of the register in 1890, these early records of the Court of the Faculties were at one time thought to be lost. So much has been written about the treatment of the ex-religious, their pensions and benefices, that only the appearance, or more correctly the re-appearance, of fresh evidence justifies further consideration of this subject. Views as to whether the ex-religious were well treated or ill treated have been widely expressed, and of those who applied for capacities in 1536, Professor Knowles has recently written ‘whatever the numbers concerned, they were certainly not very large, and as they were the first religious to appear in the market in search of employment they were probably absorbed without great difficulty’. Any material which increases our knowledge of the unpensioned religious should be brought before scholars for, as the late Geoffrey Baskerville wrote in 1937, ‘the after-careers of the religious who were dispersed in 1536 are more difficult to trace than those of their companions whose sense of vocation led them to accept transference to the larger monasteries, and who were eventually able to claim a pension.’
Symbolism and Realism in Post-Nicene Representations of the Eucharist
Authors: Milburn R. L. P.
Published: March 2011

Even after Constantine, at the beginning of the fourth century, had laid upon the Church, henceforth no longer a cult suspected of disloyalty and liable to persecution, the duty of acting as the cement which should bind together the threatened Empire, the verities of the Faith were customarily declared in Christian art as much by symbolic allusion as by representations of a fully descriptive character.
Pope Innocent III and the Irish Kings
Authors: Dunning P. J.
Published: March 2011

The political situation in Ireland during the pontificate of Innocent III was highly complicated and, if we are to understand the relationship between the pope and the native Irish kings, it is necessary to make a short historical retrogression.
The MS. of Reliquiae Baxterianae (1696)
Authors: Nuttall Geoffrey F.
Published: March 2011

Richard Baxter could never write for long without inserting some autobiographical reminiscence, some reference to his own experiences. The argument of his most serious works is relieved by such an illustration as ‘When I was young, I was wont to go up the Wrekin-Hill with great pleasure (being near my dwelling) and to look down on the country below me’; or ‘I cannot forget that in my youth…sometimes the morrice-dancers would come into the church in all their linen and scarfs, and antic-dresses, with morrice-bells jingling at their legs’; or ‘the case, as I remember, when I was a boy, our school was in, when we had barred out our master’; or ‘the raining of that grain about ten years ago in England…I tasted it, and kept some of it long, which fell on the leads of the church, and of the minister's house in Bridgnorth’; or ‘I never awaked since I had the use of memory, but I found myself coming out of a dream’. This autobiographic tendency Baxter himself might piously rationalise: ‘All these I mention as obliged to record the Mercies of my great Preserver to his Praise and Glory’; and ‘I find it convenient to remember what is past, and to insert the transcript of my own experiences, that I may fully try whether I have gone rationally and faithfully to work or not’. In fact, however, it is clear that he was fascinated by experience, and its strangeness, for its own sake; by life itself. In this, as in much else, he was a man of his age, which abounds in diaries, memoirs and autobiographies.
Some Recent Liturgical Books
Authors: Ratcliff E. C.
Published: March 2011

Nothing could be more fitting than to begin a Liturgical Review with a notice of Dr. Oscar Cullmann's Early Christian Worship (Studies in Biblical Theology No. 10. Pp. 124. London: S.C.M. Press, 1953. 8s.). The English book is in two parts: the first entitled ‘Basic Characteristics of the Early Christian Service of Worship’, being a translation of Urchristentum und Gottesdienst (Zürich: Zwingli-Verlag, 1950); and the second, entitled ‘The Gospel according to St John and Early Christian Worship’, being a translation of Les Sacrements dans l'Evangile Johannique (Presses Universitaires de France, 1951). Part 1 occupies only thirty-six pages. Whatever it may have lost in argument through conciseness, it has gained in definiteness and clarity of statement. Dr. Cullmann summarily rejects the distinction commonly drawn between two types of early meeting for worship, one for ‘proclamation of the Word’, the other for the Eucharist. ‘In the service described by Justin, therefore, we are not dealing with a later development, for here the Eucharist and the other elements of worship, above all the proclamation of the Word, are bound up together. That was certainly the case from the beginning’ (30). Yet, if we take, in its plain and grammatical sense, Justin's account of a Baptism and of the Eucharist which follows it, it is not easy to find a reference to, or a place for, a proclamation of the Word of the kind described as forming part of the normal Sunday worship.
Bishops and Presbyters at Alexandria
Authors: Kemp Eric Waldram
Published: March 2011

At the end of the fourth century a theory is found in the works of several writers to the effect that the episcopate and the presbyterate are essentially one order, differentiated only by the presiding function of the bishop and the reservation to him of the right of ordination. In the East this view is expressed in the homilies of St. John Chrysostom on I Timothy where he says:

‘Discoursing of bishops, and having described their character, and the qualities which they ought to possess, and having passed over the order of presbyters, he proceeds to that of deacons. The reason of this omission was, that between presbyters and bishops there was no great difference. Both had undertaken the office of teachers and presidents in the Church, and what he has said concerning bishops is applicable to presbyters. For they are only superior in having the power of ordination, and seem to have no other advantage over presbyters.’
The Division of the Mensa in Early English Monasteries
Authors: John Eric
Published: March 2011

A study of the division of the mensa in early medieval English monasteries must involve a tedious and detailed investigation of what most people will rightly regard as the mere externals of monastic life. But the topic is not without its importance for the study of the inner life of the early religious community and for the study of early medieval social and economic problems in general. Professor Knowles has doubted the existence of an effective division of the mensa in the English religious houses before the time of Rufus and Henry I. He calls the division the ‘feudalization of the abbot's position’ and he ascribes its origin to ‘the claim of the king…to hold and enjoy the revenues of a vacant abbey. To avoid this, the abbey's lands and income were divided between the abbot and community’. He considers that the effect of this division on the life of the community was considerable because it brought about the virtual separation of the abbot from the rest of the community. It created ‘a private household of servants and officials and, ultimately separate quarters in which they and the abbot lived…’.
The Rôle of the Curés in the Estates General of 1789
Authors: Hutt M. G.
Published: March 2011

‘Il est hors de doute qu'en 1789 les curés de France ont puissamment contribué au triomphe du patriotisme révolutionnaire. Par patriotisme on entendait alors, d'une manière précise, l'amour passionné de la liberté et de l'égalité des droits…. On sait que ces curés patriotes, au nombre de près de 200, formèrent environ les deux tiers de la députation du Clergé aux Etats Généraux, et que, dans les mois de mai et juin 1789, ils arrivèrent, malgré tous les efforts du haut Clergé de leur Chambre, à contrecarrer l'action de celui-ci, obstinément attaché à la séparation des ordres et au vote par ordre, à dissocier l'ordre même dont ils faisaient parti et à préparer ainsi la fusion dans l'unique Assemblée nationale….’
The Finances of the Dean and Chapter of Lincoln from the Twelfth to the Fourteenth Century: a Preliminary Survey
Authors: Major Kathleen
Published: March 2011

The organisation of the properties of a medieval secular cathedral like Lincoln differed radically from that of a monastic foundation like Canterbury or Durham. In the latter the endowments, though particular estates might be permanently assigned to one or other of the obedientiaries, were all used for the community as a whole. At Lincoln great estates and wealthy rectories were allotted to individual canons as their prebends so that accounts of these never came into those of the chapter except in vacancies of the prebends, which were rarely of long duration. The properties which were used for the additional payment of those of the canons who were in residence (their commons) and for the maintenance of the services and general administration were known as the Communa or Common Fund of the canons. It is from the records of this Common Fund that we learn much of the internal management of chapter affairs and of the relations of the chapter with external bodies.
Notes on the Genuineness of the Constantinian Documents in Eusebius's Life of Constantine and Appendix
Authors: Jones A. H. M. , Skeat T. C.
Published: March 2011

One of the principal arguments against the authenticity of the Constantinian documents, and of the Life in which they are incorporated, has been the phrase used by Constantine in one of them to describe his age at the opening of the Great Persecution in a.d. 303—ττε κομιδ παῖς ἔτι ὑπρχων. According to data provided by the author of the Life—and by other sources—Constantine was about 63 when he died in 337, and would therefore have been about 29 when the Persecution opened. A man of 29 could not possibly be described as a παῖς, and the phrase was, therefore, it was argued, evidence that the document in which it occurred was a forgery. As there is now strong presumptive evidence that the document is in fact genuine, it may be worth while to reconsider the passage.
Two Letters of William Laud
Authors: Kellaway William
Published: March 2011

So little is known of William Laud's life at Oxford that the following letters assume some importance. They were written during his term as President of St. John's College and have recently come to light amongst the Court papers of the Worshipful Company of Carpenters. Laud here pleads on behalf of a poor student, and the pleader's rôle seems surprisingly to become him.
The Practice of Alternatim: Organ-playing and Polyphony in the fifteenth and sixteenth centuries, with special reference to the choir of Notre-Dame de Paris
Authors: More Mother Thomas
Published: March 2011

Every student of plainsong in the later Middle Ages and the sixteenth century is bound sooner or later to come up against problems of terminology. Some of the more puzzling ones are those connected with the practice of alternatim. It is not easy in every case to determine whether a writer is speaking of the organ or of a group of polyphonic singers when he mentions sections alternating with the plainsong.
Pluralism in the Diocese of Canterbury during the Administration of Matthew Parker, 1559–1575
Authors: Daeley J. I.
Published: March 2011

Archbishop Matthew Parker's claim to a place of respect in the estimation of posterity is as nearly secure as could be hoped for by any historical figure. This secure position is based primarily upon his implementation of the Elizabethan Settlement, his scholarship, his conveyance of an impression of mildness in an age not especially notable for its tolerance, and, finally, his efficiency as an administrator. As archbishop of Canterbury he had many functions and duties of national importance. He was royal advisor, president of the Convocation of the Clergy, visitor of Oxford Colleges, gaoler of deprived bishops, host to foreign dignitaries, sede vacante ordinary (i.e. temporary acting bishop in sees which fell vacant), one of the Queen's Commissioners in Causes Ecclesiastical, etc.
The Problem of King Alfred's Royal Anointing
Authors: Nelson Janet L.
Published: March 2011

Alfred's royal anointing by Leo IV has long been one of the puzzles of Alfredian scholarship. Despite the ingenuity of the greatest Anglo-Saxon specialists, no really satisfactory explanation has yet been given of the strange story retailed by the Anglo-Saxon Chronicle under the year 853, and repeated in Latin translation by Asser in his Vita Alfredi. Such near-contemporary evidence demands careful attention, especially since it has important implications for the authorship of the Chronicle itself.
The Quondam of Rievaulx
Authors: Elton G. R.
Published: March 2011

This is the story of Edward Kirkby's deposition from the office of abbot of Rievaulx in 1533. It has been briefly told before, but the author of that article was not aware of some important evidence and also burdened his account with misleading preconceptions. Perhaps it is not surprising that all monastic events in the decade 1530–40 should tend to be linked with greater events in Church and State: the Dissolution is commonly allowed to cast its distorting shadow both fore and aft. When a single London monastery is dissolved, historians suspect a carefully staged dress rehearsal of the larger destruction; similarly they ascribe the fate of abbot Edward Kirkby to his ‘opposing the king's new doctrines’. But this concentration on the outstanding event is most perilous. The monasteries of the day do not seem to have been aware of their coming doom; their history continued to be centred upon the narrower compass’ of their own interests. We shall see that Kirkby's story does indeed reflect some issues of more general importance, but it is not true that he was deposed because he quarrelled with the new state of things or because the king wanted him out. In fact, Henry VIII in person never enters upon the stage and is likely to have remained practically ignorant of Edward Kirkby. Like others of that time, the abbot has been permitted to wear an undeserved, if rather tiny, crown of lesser martyrdom—lesser because, surviving the 1530s, he lacked the full qualifications for a victim of Henry VIII. The facts must rob him of his touch of spurious glory, but his unmasking may help towards a better understanding of that troubled age.
The Conflict between Robert Winchelsey, Archbishop of Canterbury and the Abbot and monks of St. Augustine's, Canterbury
Authors: Graham Rose
Published: March 2011

The story of the conflict between Archbishop Winchelsey and the abbot and monks of St Augustine's, Canterbury, was told nearly a hundred years later by William Thome, the monk who wrote a history of the monastery to the year 1397. That history attracted Sir Roger Twysden, the Kentish squire who was a historian and an antiquary and a pioneer in medieval scholarship; he included it in a notable publication, the Historiae Anglicanae Scriptores Decem, printed in 1652. Thorne's narrative was of absorbing interest to William Prynne, the Puritan scholar who became Keeper of the Records in the Tower of London in 1662; he printed extracts from Thorne in his magnum opus, ‘An exact chronological vindication of our king's supreme ecclesiastical jurisdiction over all religious affairs,’ and supplemented them with quotations from the Close Rolls in his charge, a truly laborious search as it appears to the historian of to-day who is aided by the Calendars printed for the Public Record Office.
The Blind ‘Doctor Scotus’
Authors: Jedin Monsignor Hubert
Published: March 2011

On the 10th November 1540 considerable attention was excited in the imperial city of Worms by the arrival of a blind Scot. He came with Bishop Tommaso Campeggio of Feltre, Papal Nuncio Extraordinary, to take part as a papal theologian in the discussion between Catholics and Protestants arranged by the Emperor Charles V. The German theologians, who were already there awaiting the opening of the discussion, had difficulty in concealing their surprise, and a jest—‘Legatus caecus oculatis Germanis’—was soon coined.
Richard Baxter's Correspondence: a preliminary survey
Authors: Nuttall Geoffrey F.
Published: March 2011

Towards the end of a list, in his autobiography, of ‘Manuscripts that are yet unprinted, which lye by me’, Richard Baxter did not scruple to include ‘And a Multitude of Theological Letters’. It is an indication of the seriousness with which he regarded his correspondence. That Matthew Sylvester, Baxter's literary executor and the editor of his autobiography, the Reliquiae Baxterianae (1696), also regarded it seriously appears from his inclusion of some thirty-five letters in the body of that work, with one in the preface and several others in appendices.
The Election and Inthronization of William Wake as Archbishop of Canterbury
Authors: Sykes Norman
Published: March 2011

‘A gentleman having said that a congé d'élire has not, perhaps, the force of a command, but may be considered only as a strong recommendation: “Sir,” replied Johnson, who overheard him, “it is such a recommendation as if I should throw you out of a two pair of stairs window, and recommend you to fall soft”.’ The vigour of Dr Johnson's forthright observation is evident; but not uncommonly in constitutional history the preservation of outward forms, from which the living spirit seems long to have departed, may be of great value in continuing a tradition, which unexpected changes in circumstances may restore to influence. The good doctor himself declared his readiness to ‘stand before a battery of cannon to restore the Convocation to its full powers’; and it was the careful maintenance of the external forms of convocational procedure during its protracted hibernation between 1717 and 1852 which enabled its restoration to its full powers during the latter half of the nineteenth century. Thus it might not be unexpected that when so learned a scholar and stickler for traditional forms as William Wake was nominated to the see of Canterbury, he should take especial pains to ensure that all the customary stages were most carefully followed and fulfilled.
The Alleged Exile of archbishop Edmund
Authors: Lawrence C. H.
Published: March 2011

The self-imposed exile of archbishop Edmund of Abingdon is part of the accepted account of his career. The incident provides an excellent example of the psychological gulf which separates the medieval hagiographer from the modem historian. For the historian tends to be unsympathetic towards acts of fugitive virtue, and the plain fact seems to be that the archbishop ran away from his responsibilities. Thus, in a century of great ecclesiastical leaders, St. Edmund is assigned the rôle of the gentle, pious, but ineffectual reformer, overwhelmed by forces which he was not strong enough to resist. But the thirteenth-century hagiographers had different criteria. In their view, the archbishop's exile was a flight from iniquity which vindicated the rights of the Church. It formed a splendid consummation of his career, as dramatic and meritorious as martyrdom. As St. Edmund's biographers were quick to point out, his exile and residence at Pontigny offered an obvious parallel to incidents in the lives of St. Thomas Becket and Stephen Langton. On this occasion, Pontigny, now the traditional refuge for fugitive archbishops of Canterbury, was handsomely rewarded with the bones of a saint.
The Liturgical Work of archbishop Cranmer
Authors: Ratcliff E. C.
Published: March 2011

In the introduction to what was for long the standard work upon the Prayer Book, Charles Wheatly's Rational Illustration of the Book of Common Prayer, the learned and industrious author refers to archbishop Cranmer as ‘the chief promoter of our excellent Reformation’, who ‘had a principal hand, not only in compiling the Liturgy, but in all the steps made towards it’. A commemoration of Cranmer which omitted to recall his liturgical projects and achievements, and to notice the more striking of their features, would be incomplete. Of itself, the liturgical work ascribed to him is significant enough to vindicate his right to be remembered, and to insure respect for his name.
An unusual presentation of epilepsy
Authors: Uddin F J , Nogueira C , Sama A
Published: March 2011

Objective:

To report a case of fluctuating hearing due to auditory aura, as an unusual presentation of temporal lobe epilepsy.

Methods:

Case report and review of English language literature on temporal lobe epilepsy and auditory aura.

Results:

A 31-year-old man presented with intermittent symptoms of bilateral fullness in the ears associated with deafness. He was subsequently diagnosed with temporal lobe epilepsy. Further enquiry revealed a family history of epilepsy.

Conclusion:

Auditory aura as a presentation of temporal lobe epilepsy is rarely encountered in otolaryngological practice. This case highlights the importance of obtaining detailed information on epilepsy, including any family history of epilepsy, as a routine part of history-taking in patients presenting with fluctuating hearing loss.
Stress and cues to relative prominence in English and French: A perceptual study
Authors: Frost Dan
Published: March 2011

The relative prominence of syllables is essential to the segmentation of speech and therefore a crucial component of language comprehension, acquisition and learning. Incorrect placement and marking of prominence in English by non-native speakers can lead to problems in comprehensibility. Because the English and French phonological systems are so different, especially in the domain of stress, this can cause serious difficulties for many French speakers learning English. Indeed, some authors have posited the existence of ‘stress deafness’ in certain individuals. I suggest that French and English native speakers listen differently for stress, attributing different importance to the acoustic cues of F0, duration, amplitude and formant structure. This study focuses on the relative importance of these four cues with both English and French stimuli for English and French native speakers, and the results support the hypothesis.
Istanbul Judeo-Spanish
Authors: Hualde José Ignacio , Şaul Mahir
Published: March 2011

The Judeo-Spanish speaking population of Istanbul is the result of migrations that were due to the edict of expulsion of King Ferdinand and Queen Isabella in 1492. The Ottoman ruler Bayezid II provided a haven to the exiles in his realm, and many came as immigrants to the capital Istanbul and other major port cities in that year. A continuous trickle of immigration of Jews originating in Spain continued after that date, as some of those who had gone to exile in other Mediterranean and Western European countries eventually also decided to resettle in Ottoman cities. Some Spanish-speaking families continued to migrate from the cities of the Italian peninsula to Istanbul and other centers of the Ottoman empire up until the eighteenth century. Another stream included Hispano-Portuguese families, Jews who had resettled in Portugal after the expulsion but were forced to undergo conversion there in 1497, and after a period of clandestine Jewish existence started emigrating to other countries in the sixteenth century. First Bayonne in France, then Amsterdam and other Hanseatic cities became important centers for Hispano-Portuguese families that returned to Judaism, and these maintained relations with, and occasionally sent immigrants to, the Jewish communities of the Ottoman cities.
Shilluk
Authors: Remijsen Bert , Ayoker Otto G. , Mills Timothy
Published: March 2011

Shilluk is a Western Nilotic language spoken in Southern Sudan. In the study of sound systems, the Western Nilotic languages are of particular interest on account of their rich systems of suprasegmental distinctions. For example, Dinka, another Western Nilotic language, has three levels of vowel length, a voice quality distinction (modal vs. breathy), and – depending on the dialect – three or four distinctive tone patterns (Andersen 1987, Remijsen & Manyang 2009). As we shall see, Shilluk presents a similarly complex system of suprasegmental distinctions.