bluuebunny/crossref_metadata_2025 huggingface dataset:
Bishops and Benedictines: The Case of Father Richard O'Halloran
Authors: Kollar Rene
Published: March 2011

Ecclesiastical rogues, misfits and outcasts often possess some magnetic or magical quality. The lives and activities of these men and women may provide comic relief for scholars bored by research into spirituality, administrative reform or questions involving the relationship of Church and State. On the other hand, they may exemplify some novelty or pioneering effort; as a consequence, their insights might have been blackened by more cautious contemporaries who resorted to mockery or accusations of heresy. Some of these people may be prophets who had the courage to point the boney finger at scandal or abuse, whom officialdom was quick to brand as deviants. Finally, they may be people caught in the ecclesiastical maelstrom of change. Unable to adapt, they lash out against the structure. These streams converge in the life of the Revd Richard O'Halloran (i 856-1925). During his stormy career, he publicly attacked the alleged misuse of power by archbishops and bishops. Always proclaiming his loyalty to Rome, O'Halloran threatened schism several times. He also believed that the religious orders throughout England were involved in a grand conspiracy to destroy the rights of the secular clergy. Fr O'Halloran's experiences with the Benedictine monks in the London suburb of Ealing confirmed his suspicions.
Acton and Butterfield
Authors: Chadwick Owen
Published: March 2011

Some may wonder why Acton is a suitable subject for a Butterfield Lecture. People who knew Butterfield's writing will not wonder. He was fascinated by Acton's mind. He did not quite like Acton's mind. Yet something in Acton was so powerful to Butterfield that it needed arguing with all the time. In some ways you can say that Butterfield spent a lot of his historical life arguing with Acton, even though he was born only just before Acton died. Sir Geoffrey Elton said in his first Butterfield Memorial Lecture that he, Elton, much regretted Butterfield's obsession with Acton. He said that Acton was an ‘unproductive monument’ who really deserves ‘honourable oblivion'. ‘I could wish’, he told you here two years ago, ‘that after 1931 Butterfield had forgotten about Acton. He wasted much time, effort and subtlety, in that doomed enterprise to make something of a bogus enigma.’
The Registers of Archbishop John Pecham and his Notary, John of Beccles: Some Unnoticed Evidence
Authors: Finucane R. C.
Published: March 2011

The earliest extant Canterbury register is an artifact of the scribes and notaries, clerici and magistri working within the household of Archbishop John Pecham (1279-92). Of the numerous members of Pecham's familia, John of Bologna, trained in the Italian notarial arts and the cursus, was of great influence in this regard. He accompanied the new scholar-archbishop who left Rome in June 1279 to take up the most important and exacting ecclesiastical office in England. After Pecham's day, as C. R. Cheney has amply demonstrated, the use of notaries public in English episcopal chanceries was commonplace: the example of the archbishop's employment of notaries, no doubt encouraged and guided by John of Bologna, must be seen as a prime cause of this. Appropriately, John's Summa Notarie, a manual for fledgling notaries in England — ‘where they are unacquainted with the notarial art’ — was dedicated to Pecham. The conceptualisation, composition and even custody of Pecham's register must be seen within this framework. The subsequent rationalisation and retention of Canterbury records of all kinds including registers, though not exclusively attributable to John of Bologna and Pecham's notaries, was probably strongly influenced by them. For this reason, all that can be learned about Pecham's register and record-keeping among his staff is of significance — certainly to historians of what Robert Brentano has called ‘the written Church’.
Justin Martyr's Two Apologies
Authors: Ehrhardt Arnold
Published: March 2011

It is still an open question whether Justin Martyr wrote two Apologies or only one, and whether the two Apologies which have come down to us under his name in no more than two manuscripts, one the Parisinus Regius 450, the other a Claromontanus, which is only a copy of the first, are composed of the fragments of the one (or two) which he wrote. The evidence is, indeed, at first sight rather bewildering. On the one hand we have the testimony of Eusebius, who refers in his Ecclesiastical History two Apologies, and gives ample quotations from a text very similar to that which has been preserved in the said manuscripts; on the other, not only does Eusebius himself maintain in one instance that the Second Apology was handed in to the emperors Antoninus Pius and Marcus Aurelius, whereas he says elsewhere that it was addressed to the successor of Antoninus Pius, called Antoninus Verus (i.e. to Marcus Aurelius), but he also gives the first place to the Apology which in the Parisinus Regius 450 appears as the second and which in its first chapter shows that it was addressed to Antoninus Pius, Marcus Aurelius and Lucius Verus, and regards that which comes first in the Parisinus Regius 450 as the second. As to the internal evidence, there appears to be a break in both Apologies, in the First Apology after chapter lv and in the Second after chapter xii, after which the argument seems to trail off so that the respective remainders seem to be no more than collections of—sometimes very valuable—fragments.
Recent French Studies on Early Church History
Authors: Simon Marcel
Published: March 2011

If one considers the French production on early Church History, it is necessary to keep in mind two facts. First, the French State Universities have, with the exception of Strasbourg only, no Faculties of Theology; and there are only five Free Catholic Universities, controlled and sustained by the French episcopate, and three free Protestant Faculties of Theology. Some of these institutions are very small, as regards staff and numbers of students. This situation explains why publications on Church history represent a relatively small proportion of the French historical production as a whole. But, and this is the second fact to be noted, France, although it is largely dechristianised, still occupies a very important position—rin intellectual matters probably a leading one—within the Catholic world. This remark applies in particular to theological activities and publications, and more precisely to research and studies on Church history. There has been, among the more cultured elements of the French clergy, a sustained interest in this field of studies, ever since men like Duchesne and Batiffol introduced into the Catholic places of learning the principles and methods of modern historical research. It is largely due to their initiative and example that partiality is still shown for the study of early and ancient Church history. Accordingly, French publications on the matter are, with only few exceptions, of Catholic inspiration.
Ritual and Popular Religion in Catholic Germany at the Time of the Reformation
Authors: Scribner R. W.
Published: March 2011

‘Popular religion’ has of late been a much-discussed subject among historians of early modern Europe. Most of the best work has been on France, by French and North American scholars, while for Germany the subject is virtually ignored. Oddly enough, serious scholarship on ‘popular’ or ‘folk’ religion began in Germany at the opening of this century, and by the 1920s a major new field of historical enquiry had been established under the banner ofreligiöse Volkskunde.However, historians left the study of German popular religion to folklorists, a tendency perhaps reinforced by the rather dubious reputation the discipline ofVolkskundeacquired under the Nazi regime. Both before and after 1945, folklore scholars have contributed numerous important studies of popular religion in early modern Germany, but historians have been reluctant to follow in their footsteps. Some of this reluctance may be explained by the absence of precise definition as to what is meant by ‘popular religion’. It is often defined through the use of polar opposites, in terms such as ‘official’ and ‘popular’ religion. The former is institutional religion, the latter that which deviates from institutional norms. Another definition invokes an opposition between theory and practice.
The Anglican Hierarchy and the Reformation of Manners 1688–1738
Authors: Isaacs Tina
Published: March 2011

Few have studied the early eighteenth-century Church. Caught between puritan triumphs and the Methodist revival, its polemics and efforts at rejuvenation have gone largely unnoticed. Those historians who have noticed describe an Anglican hierarchy lacking in talent and drive and a population devoid of piety and religious fervour. Both of these images are incorrect, as more recent scholarship has begun to suggest. Church historians now concentrate primarily on biographies of famous ecclesiastics and monographs (and articles) on some of the more lively events such as SacheverelPs trial and the Convocation controversy. But no one has systematically explored the Church's attempts to combat the decline brought about by the Toleration Act of 1689 and by its own avoidance of earlier enthusiasms.
Richard Hooker and his Contemporaries on Episcopacy: an Elizabethan Consensus
Authors: Sommerville M. R.
Published: March 2011

Although much has been written about Hooker's thought in recent years, particularly since the preparation of the Folger edition of the Laws of Ecclesiastical Polity, surprisingly little has appeared on the relationship between Hooker's ideas and those of contemporary defenders of the Elizabethan establishment. Hooker's Laws was a controversial work, and we can expect to learn much about its meaning by comparing it with the works of his fellow controversialists. The aim of this article is to demonstrate the insight that can be gained from a comparison of his thought with that of his contemporaries, by examining one major problem in its exegesis – that is, his attitude to the role of bishops in the government of the Church.
The Education and Training of Roman Catholic Priests in Nineteenth-Century England
Authors: Doyle Peter
Published: March 2011

Faced with the problem of ministering to the pastoral needs of a rapidly expanding Catholic population, the restored English hierarchy naturally turned its attention to the training of candidates for the priesthood. The immediate problem after 1850 was to devise a constitution for the three existing colleges or seminaries, and it is to this issue that historians have given most attention. Of greater importance, however, were the ideals and standards which the bishops laid down to guide those who were running the colleges, for here they were setting a pattern of training which determined what was to happen for almost a century. In general terms, they advocated a training which isolated the seminarians from contemporary developments in secular education and which was marked by a deep suspicion of the world; it reflected a very narrow view of theology, and was partly responsible for the failure to develop a commitment to continuing study after ordination in many of the clergy. The present article investigates some of these issues by examining the decrees of the provincial synods of Westminster and the situation in the new diocese of Liverpool under its energetic second bishop, Alexander Goss.
The Gnostic Apocryphon of John
Authors: Till Walter C.
Published: March 2011

Up till now the Egyptian government has not succeeded in arranging the purchase of the manuscripts forming the library of a Gnostic community living in the fourth century a.d. near the old site of Khenoboskion in Upper Egypt. But thanks to some preliminary studies we know the titles of the works copied in those manuscripts. When once these most important texts have been published we shall know much more about what the Egyptian Gnostics thought and taught in the fourth century in Upper Egypt.
The Cathedral Chapter of St. Andrews and the Culdees in the Twelfth and Thirteenth Centuries
Authors: Barrow G. W. S.
Published: March 2011

It has long been a commonplace of Scottish ecclesiastical history that the culdees at St. Andrews, who held a place in the cathedral church in the earlier part of the twelfth century, survived for a further two hundred years. The most authoritative statement of this belief is still to be found in the work of Dr. William Reeves (later Bishop of Down), whose paper on ‘The Culdees of the British Islands’ was read to the Royal Irish Academy at Dublin in 1860, and published there as a book in 1864. Reeves's paper discussed very fully the origins and later history of the culdees in the British Isles, especially in Ireland and Scotland; and it is of some interest to recall that since the author was a vicar-choral of Armagh cathedral he belonged to a corporation which could claim to have directly represented, since the seventeenth century, the older body of culdees attached to the mother church of St. Patrick.
Richard Bancroft's Submission
Authors: Chadwick Owen
Published: March 2011

Bancroft's celebrated sermon was delivered at St. Paul's Cross on 9 February 1588/9. Two editions appeared in England during the summer. The protests from English Puritans—Dr Reynolds of Oxford University, Sir Francis Knollys—soon died away. Bancroft was denouncing the puritan movement more forcibly than it had been denounced, but so far as England was concerned he was saying nothing which had not already been said by Anglican controversialists like John Whitgift, John Bridges, Thomas Cooper. The novelty of the sermon lay in its attitude to foreign churches. The presbyterian movement in England claimed the support of the protestant churches in Scotland, Holland, the Rhineland, Switzerland. Bancroft was not afraid to transform the denunciation of presbyterianism in England into a denunciation of Presbyterianism in general.
Elizabethan Catholicism: a Reconsideration
Authors: McGrath Patrick
Published: March 2011

It is more than twenty-one years since Professor John Bossy wrote his stimulating and controversial article on ‘The character of Elizabethan Catholicism’. His article made familiar to a wide range of students the concepts of ‘seigneurial Catholicism’ and ‘survivalism’. It concluded, tendentiously, that ‘the history of Elizabethan Catholicism is a progress from inertia to inertia in three generations’. Professor Bossy subsequently developed his ideas about the new kind of Counter-Reformation Catholicism which was affecting other countries outside England, and then in 1975 he produced a major work on The English Catholic Community 1570–1850. In this he advanced the view that the English Catholic Community really began in the 1570s. What happened between the 1530s and the 1570s was merely ‘the posthumous history, if you will, of “medieval” or “pre-Reformation” Christendom in England’. He agreed that the English Catholic community launched about 1570 had some continuity with the past, but he argued that it was ‘in most respects a new creation’. Before then, there existed a hangover from the past labelled ‘the Old Religion’, but this was ‘less concerned with doctrinal affirmation or dramas of conscience than with a set of ingrained observances which denned and gave meaning to the cycle of the week and the seasons of the year’. This, according to Professor Bossy, had been aptly termed survivalism. He argued that: ‘As a complex of social practices rather than a religion of internal conviction, it offered no barrier to the degree of attendance at the parish church required to preserve the integrity of the household.’
Gibbon in Church
Authors: Smith David Dillon
Published: March 2011

Church is not the first place we should think of looking for ‘the historian of the Roman Empire’. He is more usually thought of as the opponent of organised Christianity and of the established church whether under Constantine or the Hanoverians. Yet we know that he dutifully sat in the family pew at Buriton, occasionally attended services elsewhere and was indeed something of a connoisseur of sermons. Our aim is to seek him out during times of worship and, by an imaginative interpretation of certain known facts, to enter as far as possible into his mind. Such informed reading between the lines, using the documents which reveal to complement those which leave things unsaid, is hardly going beyond what the historian does when he deduces probable causes or demonstrable effects from a set of well-documented facts.
The Significance of the Frankish Penitentials
Authors: Frantzen Allen J.
Published: March 2011

It has been argued that the handbooks of penance known as the ‘Frankish’ penitentials, though ‘an important and necessary stage in the development of medieval church and society’, were an ‘ephemeral and ultimately despised intrusion’ into the Frankish Church of the eighth and ninth centuries. The importation of these books by Irish and Anglo-Saxon missionaries and the adverse reaction of the Frankish bishops to the Irish system of private penance which they introduced is a story too well known to require rehearsal here; after spreading rapidly in the eighth century the penitentials were challenged and condemned by several synods in the century which followed. This reaction had important consequences for the penitentials, to be sure, but to my knowledge it has not previously been asserted that the Frankish penitentials were merely transitional or that their impact on the Frankish Church was either peripheral or minimal. On the contrary, Fournier, Watkins and McNeill and Gamer, among others, believe the Carolin-gian era to have been heavily influenced by these texts and, in turn, to have been decisive in their development.
Pre-Reformation London Summoners and the Murder of Richard Hunne
Authors: Wunderli Richard
Published: March 2011

The apparitor, usually known by his popular name, the summoner, is a minor character in ecclesiastical administration. Most of what we know about summoners has come from literature, notably from Chaucer's scathing portrait in The Canterbury Tales where the summoner is not given any of the saving graces allowed to other scoundrel-pilgrims. Chaucer's summoner, although an officer of the church courts of moral correction, practised bribery and extortion, and in his illicit sex life ‘was as hot…and lecherous as a sparrow’ his lechery was written on his scabby, syphilitic face. It is not my purpose here to dispel literary illusion, but rather to take a hard look at the world of actual summoners – those with names and careers – in pre-Reformation London. I will then single out one summoner, Charles Joseph, and examine his role in that early sixteenth-century cause célèbre: the affair of Richard Hunne. Joseph, after all, confessed to the murder of Hunne in 1514 and even implicated the vicar-general of London in the crime. With new evidence about summoners, I hope to offer a plausible solution to this baffling case.
A Bill Confirming Bishop Bonnet’s Deprivation and Reinstating Bishop Ridley as the Legal Bishop of London, from the Parliament of London, from the Parliament of 1559
Authors: Jones N. L.
Published: March 2011

Since the major continental archival collections were calendared in the nineteenth century no new sources for the history of the Parliament of 1559 have been reported. Thus it was with some elation that I recognised a draft of a bill from that Parliament among the Lansdowne Manuscripts. Described by the cataloguer as the ‘draft of an act to confirm Bishop Bonner's deprivation and admit Bishop Ridley to episcopal authority’, it had been assigned the date of 1549, but to anyone familiar with the bills introduced in 1559 it obviously belongs to Elizabeth's first Parliament.
Bede's Reputation as an Historian in Medieval England
Authors: Gransden Antonia
Published: March 2011

TheHand-List of Bede Manuscriptsby M. L. W. Laistner and H. H. King is not definitive, since it is based partly on the evidence of catalogues and other printed material and not on the manuscripts themselves. However, it provides a useful rough guide. It lists approximately 160 surviving manuscripts of theHistoria Ecdesiastica. Laistner constructed a table showing the percentage of the total number copied in each century:
Tithe Controversy in Reformation London
Authors: Brigden Susan
Published: March 2011

Nothing put the clergy and laity at odds so much as money. Quarrels over tithe provide the background against which all the hostility between Londoners and their parish priests must be seen. Since the thirteenth century the citizenry had engaged in periodic disputes with the city clergy over the assessment of tithe, but at the Reformation fervent new issues exacerbated the acrimony and the quarrel seemed to have become intractable. In the city, where individual disputes soon became common knowledge and might stir formidable partisanship, the citizens were often convinced that they were being robbed by their priests. Once the reforming ideas of Protestantism began to spread the London clergy were forced to defend themselves not only against criticism of clerical wealth and privilege but also against far profounder attacks upon their authority and faith. The London tithe controversy in many ways reflects the struggle between the lay and ecclesiastical orders at a national level. The conciliation which had marked the negotiations between the Church and city government in the later Middle Ages gave way to open conflict in the reign of Henry vm until, finally, the tithe issue could be settled only by Parliament, and the Church lost its traditional powers of judgement in tithe causes to the city.
Lord Acton and the Free Church Policy of Baron Ricasoli
Authors: Murphy Terrence
Published: March 2011

The years 1864 and 1869 fall between what are generally recognised as two milestones in the career of Lord Acton. On the one hand, this period in his life began with the important decision to stop publishing the Home and Foreign Review; on the other hand, it drew to a close with the beginning of Vatican I. Both of these events have long been acknowledged as decisive steps in Acton's progressive alienation from his fellow Catholics, the one because it marked the unsatisfactory conclusion of six years of conflict in England, the other because it brought on the momentous struggle over the definition of the dogma of papal infallibility. What is not generally recognised, however, is that the years 1864 to 1869 constitute in their own right a crucial phase in Acton's career. The tendency has been to skip from the end of his endeavours as a journalist in England to the opening of the Vatican Council, as if the five years in between were little more than an interlude. Even recent studies of Acton's career have dealt with this period in a very incomplete fashion, leaving much wider gaps than are required by the evidence now available. For instance, the volume of essays and documents bearing the promising title of Lord Acton: the Decisive Decade, 1864–1874, though it brings to light some important material, contains not a single document dating from the period between October 1866 and September 1869.
John Foxe and ‘The Story of Richard Hun, Martyr’
Authors: Smart Stefan J.
Published: March 2011

In a very real sense the case of Richard Hunne is far from over. Ever since Hunne was found dead in his cell on the morning of Monday 4 Decembern 1514 – hanging from a staple by his own girdle – the issue of why he died and who was responsible has been the object of furious controversy among polemicists and historians alike. Many explanations have been put forward – some convincing, others merely ingenious – and all, in one sense or another, plausible. An equally interesting facet is the controversy that surrounds the account of the case. It is to this often neglected aspect of the affair – in particular in relation to The Acts and Monuments of John Foxe – that this paper is principally directed. ‘The Story of Richard Hun’ ofers the student of Foxe remarkable scope for exploration. Here we see Foxe not only as archivist – but for his zeal various documents, such as the transcripts of Hunne's interrogation and trial for heresy, would almost certainly not have survived – but also as a commentator in his own right. Over a third of the martyrologist's account – an unprecedented amount incidentally, in Foxe's treatment of the Henrician period – was devoted to developing his own line of thought while, at the same time, he attempted to work out for himself and his reader the peculiar inconsistencies that governed the course of Hunne's life and death. The question then arises, how reliable is Foxe on Richard Hunne. Did he faithfully report the facts of the case or are there signs that he might have been biased? Clearly the first consideration when answering this question must be to ascertain the exact circumstances of Hunne's interrogation and trial and the events leading up to his death: what happened to Richard Hunne in the Lollard's Tower and why?
Sion College and the London Provincial Assembly, 1647–1660
Authors: Anderson Philip J.
Published: March 2011

The events which together finally resulted in a restructuring of the Church of England along Presbyterian lines had been lengthy, complex and exceedingly frustrating for all concerned. Since the earliest days of the Long Parliament, both pulpit and press had been brimming not only with invective against Laudian Episcopacy, but also with a plethora of ideas about church government. After 1643, having accepted the conditions of the Solemn League and Covenant, the Westminster Assembly laboured fitfully to fulfil its responsibility of producing a new polity for parliament's approval. The assembly conducted its work in the midst of independent Dissenting Brethren who argued for a congregational form of gathered churches in the context of toleration, Scottish commissioners who would not be satisfied with anything less than their own rigid model of Presbyterianism, and a parliament that was generally desirous of a Presbyterian settlement but committed to an Erastian structure that would make its own body the highest judicial authority in the Church.
Ethics, Evolution and Biblical Criticism in the Thought of Benjamin Jowett and John William Colenso
Authors: Hinchliff Peter
Published: March 2011

With one minor exception, it was not much more than a series of coincidences which linked Jowett and Colenso. The one exception was when Colenso was in England after being excommunicated by Robert Gray, bishop of Capetown, as metropolitan. Samuel Wilberforce refused to allow Colenso to function in the diocese of Oxford but Jowett invited him to preach in Balliol chapel, which was not under the bishop's jurisdiction. Apart from this there seems to be no evidence of direct personal contact between the two men.
Inertia and Reform in the Pre-Tridentine French Church: the Response to Protestantism in the Diocese of Rouen, 1520–1562
Authors: Nicholls David
Published: March 2011

The French Church on the eve of the Reformation presents a varied and complex spectacle. Since the end of the Hundred Years War the number of clergy had grown significantly, much of the material damage caused by the war had been made good, and an army of administrators had placed the Church on what seemed to be a healthy financial base. In the diocese of Rouen under Guillaume d'Estouteville (1453–83) the archbishop's annual revenues rose from about 4,000 to about 10,000 livres; the Church was served by an excellent administration; and an abundance of priests ensured that there were few or no empty benefices. Yet neither a more numerous clergy nor sound finances could guarantee a religious revival or an active faith. The Church's aim never went beyond an attempt to turn the clock back, and it did not adapt to the expanding economy of the late fifteenth and early sixteenth centuries. Ecclesiastical institutions failed to invest in anything other than land and, to a lesser extent, urban property, and too much capital was immobilised in land and ‘treasure’, while the expanding commercial sectors of the upper-Norman economy went ignored. Similarly, corruption, abuses and apathy existed alongside the first glimmerings of new attitudes, and without a lead from the top the forces of regeneration would be blocked by traditional attitudes and styles of administration, and the combined effects of the rise of Protestantism and the raging inflation of the sixteenth century could be temporarily disastrous.
Thomas Cyrcetur, a Fifteenth-century Theologian and Preacher
Authors: Ball R. M.
Published: March 2011

Thomas Cyrcetur belonged to the second generation of anti-Wycliffite theologians. He must have been born c. 1376, and was a Fellow of Merton College in 1395 or 1396 and until at least 1401. He had graduated BD by December 1417, and probably left the university for residence in Somerset about 1418/19. The immediate Wycliffite threat had thus passed by the time of his Oxford career, and he was not involved in scholastic polemic against Wyclif. On the other hand, he was little influenced by the new orthodox outlook which developed in the universities and in London from the 1420s onwards. He had left Oxford by the time of the publication of Dr Thomas Walden's (alias Netter's) Doctrinale antiquitatum ecclesie, with its new patristic approach to combating heresy, and he shows no sign of acquaintance with that work, although it achieved immediate success. He had long ceased to reside in the university, and was of advanced years, by the time of the opposition to Bishop Pecock in the 1440s and 1450s, which was led by a group of theologians, many from Cambridge but including some Oxford men, whose approach appears also to have been patristic as well as consciously orthodox, and whose best-known member is Thomas Gascoigne. Cyrcetur's approach to theology remained conservative, but it was also pastoral. Even before he graduated BD he took an interest in pastoral work.
The Pardon of the Clergy Reconsidered
Authors: Bernard G. W.
Published: March 2011

In his reinterpretation of ‘Henry vm and the praemunire manoeuvres of 1530-31’ Dr J. A. Guy asserts that the principal aim of the king in his dealings with the Church in these years was to secure a large sum of money. The purpose of the prosecution of churchmen for offences against the statute of praemunire was ‘to reinforce the demand for a clerical subsidy’. ‘Some serious praemunire offence had to be constructed in order to encourage the clergy to settle quickly for a general pardon’ for which they would pay a hefty fine. ‘The king had already decided by mid-1530 to seek a repeat performance of the clerical subsidy of 1523, and … he acted to outfoot those who had identified themselves as stalwarts in Wolsey's day [i.e. those who had opposed the subsidy in 1523] by accusing them of praemunire.’ Dr Guy cannot ignore Henry was desire for an annulment of his marriage with Catherine of Aragon altogether. The king's true objectives were ‘supply and the divorce’. But the latter was subsidiary. ‘Henry VIII wished to raise a clerical subsidy as substantial as that achieved by Wolsey in 1523. Second, he aimed to subdue the opponents of the divorce in convocation’.
Root or Link? Luther's Position in the Historical Debate over the Legitimacy of the Church of England, 1558–1625
Authors: Fritze Ronald H.
Published: March 2011

The beginning of Elizabeth i's reign was a happy and confident time for committed English Protestants in spite of their doubtful and precarious position in the world. They had almost miraculously survived both the death of their Protestant king, Edward vi, and the reign of the Catholic queen, Mary, and her foreign husband, Philip n of Spain. It seemed that God was testing Protestantism in England. Since he allowed Elizabeth to succeed to the throne, Protestantism, it seemed, had passed the test. As a result early English Protestants confidently began to formulate their place in both the world and history while attacking the established positions of their Catholic opponents. English Catholics defended themselves from these attacks and replied with some of their own. This debate over the historical situation of the Church of England continued through the reign of James i and beyond. During the course of the debate both sides commented frequently and necessarily on what they thought was Martin Luther's place in church history.
The Place of the London Missionary Society in the Ecumenical Movement
Authors: Martin Roger H.
Published: March 2011

While much has been written about the London Missionary Society and its very impressive record in the foreign mission held, comparatively little recognition has been given to the Society's early and equally important contribution to church union. This is not surprising. The London Missionary Society has historically been associated with the Congregational Church and until recently was called the Congregational Council for World Missions. Its founding fathers and early patrons, not to mention its missionaries, were mostly Independents although other sympathetic evangelicals—mostly Calvinistic Methodists and English and Scottish Presbyterians—were also involved in its formation. In the view of most historians, the significance of the London Missionary Society lay principally in its impact on heathen popujations in far away lands, only minimally in its impact on those who united to direct its affairs in England. In short, it has often been assumed that, like the Baptist and Wesleyan missions that preceded it, the London Missionary Society was designed to serve a limited denominational or theological constituency and that its evolution into a branch of the Congregational Church was almost inevitable from the beginning.
Monastic Apostasy in late Medieval England
Authors: Harper-Bill Christopher
Published: March 2011

References to apostates from the monastic life appear frequently in ecclesiastical and governmental records of the later Middle Ages, yet little attempt has been made to examine motives for flight or the measures which were adopted to recapture the fugitives. The problem of apostasy regularly attracted the attention of the legislators of the Orders, bishops were anxious both to restrain the culprits and to mitigate the severity of vengeful superiors, and the crown lent the weight of the secular arm to attempts at coercion, although an appeal to Rome might often avert the worst consequences of flight. The ecclesiastical authorities were, of course, concerned that no religious should prejudice his hopes of salvation by the rejection of his profession. Those who without the licence of their superior emigrated to another Order, accepted a secular benefice, or wandered off in search of carnal pleasure or spiritual benefits must be restrained, and those sinners and criminals who sought to evade the jurisdiction of their superiors must be punished. Most serious, however, were those cases in which apostasy was a symptom of dissension within the community and polarisation into factions, and where the fugitive sought from outside the walls to disrupt the life of the cloister until he might return to dominate his monastery.
Presbyterianism and Social Class in Mid-Nineteenth Century Glasgow: a Study of Nine Churches
Authors: Hillis Peter
Published: March 2011

Writing in Past and Present in 1964 Henry Pelling commented:

The influence of the churches on the working class in nineteenth century Britain is a subject which has long aroused sporadic interest among political and social historians, but which has apparently lent itself more readily to hasty generalisation than to detailed investigation for its own sake.
The Cologne Reformation and the Church of Scotland
Authors: Cameron James K.
Published: March 2011

The apparent suddenness of the reformation in Scotland has sometimes been considered difficult to understand, but more difficul has been the abandonment, seemingly at the eleventh hour, of the old Church by some of those who held key positions in it. The desertion to die reform movement of John Wynram, sub-prior of the St. Andrews Augustinians and dean of die Faculty of Divinity, has recendy called forth this caustic comment from Dr McRoberts, ‘One would very much like to know what religious convictions he really held, if any’. In a footnote McRoberts adds ‘He is reminiscent of his contemporary, Hermann von Wied, archbishop of Cologne, who was described by the Emperor Charles V as “neither a Protestant nor a Catholic but a proper headien’”. The linking of Wynram's name widi rfiat of the archbishop elector, as we shall see, is not widiout foundation, although not necessarily on account of the judgments of the emperor or the monseigneur. No doubt similar comments could be passed on John Douglas, principal of St. Mary's College and rector of die University, who shared widi Wynram, Knox, and odiers in drawing up in 1560 die Scots Confession and the First Book of Discipline.
Ecclesia Britannica: Prelude or Dead End?
Authors: Frend W. H. C.
Published: March 2011

When Augustine and his monks landed at Thanet in 597, they were confronted with a situation rare even in the Völkerivanderung. What was to become the church of the English people had to be built up from scratch. In his despatches to Pope Gregory during the first years of his mission, Augustine gives no hint of an existing native Christian population, survivors of Roman Britain under Jutish rule, who might form the nucleus of a Church. There was Ethelbert's Frankish Queen Bertha and her retainers for whose use a church dedicated to St Martin outside the royal city of Canterbury, had been restored, and Bede mentions that this had been ‘built of old while the Romans yet inhabited Britain’. But despite Canterbury providing evidence for Christianity in the late fourth century and being relatively near sites such as Lullingstone, Richborough and Faversham, where there had been Christian worship in Roman times, Augustine's problems were concerned entirely with how to deal with Germanic paganism. What had happened? How was it that the ecclesia Britannorum failed to provide foundations for the ecclesia Anglicana even in Kent?
The Residentiary Canons of York the Fifteenth Century
Authors: Dobson Barrie
Published: March 2011

No doubt the metropolitan church of St Peter of York, which celebrated its 1350th anniversary two years ago, has always been a difficult institution for the outsider to comprehend; but in the later middle ages its organisation was at its most formidably complex. The reasons for that complexity need no particular urging nor indeed explanation. Even more than other major medieval cathedrals York. Minster fulfilled a wide variety of very different and at times conflicting purposes. As the single largest church within the pre-Reformationecclesia Anglicanait was inevitably committed to an especially elaborate series of acts of worship in choir, in nave and at the many subsidiary altars with which the cathedral literally abounded. As a house of God deliberately rebuilt and refurnished as magnificently as possible during the later middle ages, it provided a focus of spiritual allegiance for the inhabitants of York and Yorkshire as well as courting the attention of pilgrims and visitors from other parts of England. As the largest religious corporation in the region, York Minster was especially familiar to popes and kings as the most important agency through which the surplus wealth of northern churches and their parishes could be diverted to the professional ‘permanent civil service’ which administered the detailed operations of the English church and state. Most important of all, and despite the personal absence of the archbishop himself, the cathedral of York was still performing its original function as the administrative and judicial head-quarters of thenorthernprovinceinanage when ‘if wecome, therefore, to a general conclusion with regard to the organization of English dioceses in the fifteenth century, we find that it has become highly centralized’.
‘This Realm of England is an Empire’
Authors: Ullmann Walter
Published: March 2011

Few phrases in an English Statute can have left such an indelible imprint as the opening words of the Act in Restraint of Appeals of 1533: they have evoked a literature of their own. If on this occasion a mere medievalist has the temerity to enter the precincts of the Henrician Reformation measures it is not because he is unaware of the pitfalls that may be in store for him, but because he believes that an exegesis which sets these famous words in their strictly confined historical context may possibly contribute to a better comprehension of the matrix of what came to be theEcclesia Anglicanaof the Reformation era. In offering the jubiland a modest essay on this topic, I hope he will accept it in the spirit in which it is submitted to him: as a token of gratitude for the services he has conspicuously rendered to ecclesiastical history. Specifically, this brief sketch is to pay respect to Clifford Dugmore as the parent and editor of theJEHwhich for long will remain a monument to his initiative, courage and perseverance: he has tended his own creation in an exemplary way for 30 years and saw the Journal grow to an internationally acknowledged organ of ecclesiastical history. It is a self-evident duty to pay tribute, however inadequate it may be, to his single-minded devotion to historical scholarship and dedicated editorship. Rarely can an occasion so clearly have offered a three-fold cause for rejoicing: the celebration of his seventieth birthday, the celebration of the thirtieth birthday ofthe JEH, and the conclusion of thirty years of his editorship.Quid plura?
If Constantine, then also Theodosius: St Ambrose and the Integrity of the ElizabethanEcclesia Anglicana
Authors: Collinson Patrick
Published: March 2011

The proud boast of Bishop John Jewel inApologia Ecdesiae Anglicanaethat ‘we lean unto knowledge, they unto ignorance’ a swift retort from his catholic opponent: ‘Ye lean to the favour of secular princes.’ To which Jewel replied: ‘We flatter our princes, M. Harding, as Nathan flattered King David; as John Baptist flattered Herod; as St Ambrose flattered Theodosius; and as salt flattereth the green sore.’ How much credibility was there in this resounding riposte when it was made in 1567, and how much would survive three more decades of Tudor royal supremacy? Not many Nathans in bishops' clothing were prepared to confront monarchy itself with a bold ‘Thou art the man’, and it was scarcely in the Tudor character to confess with King David: ‘I have sinned against the Lord.’ Nor were the sins of Henry VIII's children of the kind to provide many occasions to play Nathan or John the Baptist. But the integrity of the Church and its faith are always in need of defence, even against misguided Christian princes. Or, to put the case less prejudicially, the possibility of a difference of opinion between Christian princes and Christian bishops can never be excluded. For all such occasions the appropriate model was the third of Jewel'sexempla, that notable father of the Church, St Ambrose. In the words of Jewel: ‘We say to the prince as St Ambrose sometime said to the emperor Valentinian: “Noli te gravare, imperator, ut putes te in ea quae divina sunt imperiale aliquodjus habere: Trouble not yourself, my lord, to think that you have any princely power over those things that pertain to God.”’
Young Gladstone and Italy
Authors: Chadwick Owen
Published: March 2011

Gladstone's Diary records all the books which he read and persons with whom he talked.

If a man read a book, it cannot be asserted with certainty that he was influenced by the book. Knowledge passed into the mind if it was interesting enough not to be forgotten. But it is a larger step to attempt an analysis of the development of a mind when the evidence consists largely in lists of books read. On the books which Gladstone read, he seldom commented in the Diary. When rarely he added a comment, it is always important.
The Persecution of Staffordshire Roman Catholic Recusants: 1625–1660
Authors: Smith Terence Stephen
Published: March 2011

Current historical opinion inclines to the view that the reign of Charles i was a time of increased stringency for the English Catholic community. There may have been a relaxation for upper-class Catholics with court connexions, but there was also a great increase in the number of those sequestered for recusancy and a higher level of recusancy fining. Dr K. J. Lindley suggests that this policy of increased severity in fining may even have been an important factor in inclining the recusant population towards neutrality during the English Civil War. The significance of financial persecution is seen in a rather different light in analyses of the Interregnum, however. Here, despite the fact that pecuniary mulcts were higher than they had ever been before or were to be again, the treatment of Catholics has been portrayed as a continuous movement towards greater toleration only brought to an end with the fall of the Protectorate.
Gottschalk of Orbais: Reactionary or Precursor of the Reformation?
Authors: Nineham D. E.
Published: March 2011

Gottschalk is a surprisingly unfamiliar figure in this country. Since Archbishop Ussher produced the first modern study of him in 1631, very little has been written about him in English-speaking countries, whereas in France and Germany he has been the subject of innumerable articles and many books. There has been renewed interest in Gottschalk since Dom Morin stumbled on some long-lost works by him in the Bongars library in Bern in 1931. For English readers it may be well to begin with a brief account of the facts.
The Abendana Brothers and the Christian Hebraists of Seventeenth-Century England
Authors: Katz David S.
Published: March 2011

One of the most striking features of the first decades of open Jewish resettlement in England is the speed with which Jews managed to integrate themselves into so many different spheres of English life. From the first appointment of a Jew as a broker on the Exchange in 1657 to the first Jewish knighthood in 1700, the story is one of a dramatic rise in the acquisition of rights, privileges and special consideration. So, too, had Jews long been a part of English intellectual and academic life, but before Cromwell's tacit permission of Jewish residence in 1656 only Jewish converts to Christianity dared to make their appearance at English universities. This pattern was broken with the Abendana brothers, Jacob (d. 1685) and Isaac (d. 1699), Hebrew scholars and bibliophiles who came to London from Holland after the Restoration. Jacob Abendana, in the last four years of his life, was rabbi of the Sephardic community in London; Isaac, from at least 1663, taught Hebrew at Oxford and Cambridge. Both men were very much in demand by English scholars, who turned to them to solve Hebraic problems of various kinds and to procure Hebrew books for themselves and for university libraries. Both brothers worked on the first translations of the Mishnah into European languages and thus helped make available to Christian scholars this central core of the Talmud, the Jewish ‘oral’ law. Finally, it was Isaac Abendana who invented the Oxford diary and thereby made a permanent mark on the social habits of the university in which he laboured.
‘An Awakened Christianity’. The Austrian Protestants and Their Neighbours in the Eighteenth Century
Authors: Ward W. R.
Published: March 2011

The Austrian Protestants of the eighteenth century are not without their memorials; the noble series of Jahrbücher produced by the Society for the History of Austrian Protestantism and the bicentennial celebrations of Joseph II's Toleration Patent in 1981 have seen to that. But whereas the Hungarian Protestants are perceived as central to the history of their kingdom, the great Protestant emigration from Salzburg in 1731–2 receives a mention in general histories produced outside England, the Moravian propaganda machine has ensured that the religious fate of Bohemia and Moravia figures in the general myth of Protestant revival, and even the development of Silesian Protestantism has attracted new attention, the Austrian Protestants seem never to be centre stage, though their irritating presence in the wings is admitted to goad the Habsburgs in their search for new methods of government.