bluuebunny/crossref_metadata_2025 huggingface dataset:
The Formation of the ‘Crusade Idea’
Authors: Blake E. O.
Published: March 2011

In order to understand the crusading movement it has always been necessary to define what was understood by the ‘crusade’ as a religious exercise within the Christian tradition. This attempt to identify the ‘crusade idea’ goes back to the earliest commentators on the First Crusade, but has gained increasing vitality during the last thirty years. It is not a matter of weighing the relative importance of, on the one hand, the religious and, on the other, the secular or political motives, but of describing the content of the nova religio as such. In this sense Erdmann, who first set up the subject as capable of disciplined study, traced the antecedents in socio-religious forms of behaviour without which the Kreuzzugsidee could not have been conceived, regarding it as in its essentials formulated at the launching of the First Crusade, with Jerusalem as only a minor and ancillary target. Alphandéry, to single out another notable contributor to this type of study, diagnosed the dramatic emergence of a distinctive idée de croisade during the very course of the First Crusade, concentrated on the deliverance of the Holy Places, a unique experience never to be wholly repeated. Another notion of the ‘crusade’ was developed by Rousset—an institution de salut with its characteristic ideology, entertained generally during the first half of the twelfth century.5 There are studies also of the ideas associated with crusading in the crusade appeals, preaching, justification and criticism of the twelfth and thirteenth centuries, in the forms of procedure, and in Latin and vernacular poetry.
The Archbishop and the Usurers
Authors: Ellis I. P.
Published: March 2011

One of the features in common in sixteenth-century episcopal visitations in England, whether Catholic or Reformed, is enquiry after usurers. Bonner's Articles for London in 1554 may be compared in this respect with Grindal's Injunctions for York 17 years later: ‘…Whether in the City of London or diocese of the same name there be any person that is a notorious and common usurer, which lendeth his money for unlawful and excessive gain and lucre, contrary to the manifest words of scripture, to the evil example of other Christian people, to the danger of his own soul, and to the utter undoing and hindrance of many, especially if poor and young beginners, borrowing for their necessity?’ ‘…the churchwardens and sworn men of every parish shall half yearly from time to time present unto the Ordinary the names of all such persons of their parish…as be usurers, that is to say, all those who lend money, corn, ware, or other thing, and receive gain thereof over and above that which they lend’.
The ‘Extra’ Dimension in the Theology of Calvin
Authors: Oberman Heiko A.
Published: March 2011

If it is true that the built-in principle of radical self-criticism is one of the marks of the Reformation tradition, contemporary students of Reformation thought have a valid claim upon their place in its authentic succession. Though more slowly and with occasional relapses into an earlier stance of confessional apologetics, this applies increasingly also to studies dealing with the relation of the theology of Luther and Calvin.
The Last Days of the Smaller Monasteries in England
Authors: Jack Sybil
Published: March 2011

The dissolution of the monasteries in England was a dramatic action which both at the time and since has captured popular imagination. A persisting myth pictures the monks turned out by the agents of Henry VIII departing, slowly chanting, into the snow-bound countryside which shrouded their later fate from human eyes. Historians, who have been equally drawn to the subject, have given the picture a different slant. The story of the suppression has been fitted into a wider background of fast-moving religious and secular change in the decade 1530 to 1540, and can be seen as one of a number of moves which were designed at once to strengthen the king's control over the Church and to improve his finances. By 1536, indeed, the religious were already accustomed to the passage of royal commissioners and had had the power of the crown brought forcibly home to them by a number of direct royal interventions in matters of internal monastic discipline.
The Ordination Controversy and the Spirit of Reform in Puritan England
Authors: Greaves Richard L.
Published: March 2011

Commencing with the Waldensian movement in the twelfth century and continuing with the Lollard and Hussite movements in the fourteenth and fifteenth centuries, critical thinkers in the Christian tradition began to stress the basic equality of all believers. The ideology of Protestantism embraced that principle in its doctrine of ‘the priesthood of all believers’, though the interpretation of the doctrine varied considerably. A century and a quarter after the inception of the Protestant Reformation, English writers engaged in a full-fledged debate on the right to preach. Before the debate had concluded, the original, strictly religious question had given rise to issues of much greater import, and in so doing had helped to create the spirit of reform which was the hallmark of Puritan England.
The Confessions of a bogus Patriarch: Paul Tagaris Palaiologos, Orthodox Patriarch of Jerusalem and Catholic Patriarch of Constantinople in the fourteenth century
Authors: Nicol Donald M.
Published: March 2011

Paul Tagaris was a Byzantine Greek, born perhaps in the 1320s. Only in quite recent years has his name been unearthed from the documents in which it had for long been lurking unobserved. Fr. R.-J. Loenertz, O.P., and Fr. Joseph Gill, S.J., have both, though independently, assembled most of the evidence for his remarkable career. This article can add only a few details to that evidence. But it has been thought worth-while to present the whole story as a connected narrative worthy of the attention of ecclesiastical historians.
The Reasons for the Abolition of the Book of Common Prayer in 1645
Authors: King Peter
Published: March 2011

During the period of Laudian supremacy in the 1630's many of the bishops pursued a rigorous policy of enforcing the Book of Common Prayer ‘w[i]thout addition, alteration or diminution’. They found that ‘the Divine Service in ye forenoones is neither performed w[i]th that solemnity of time, manner, and ord[e]r, w[hi]ch of right it ought, nor frequented and attended by those that belong to the severall parishes’. Bishop Wren of Norwich, who was, perhaps, Laud's most forthright supporter deliberately went to stay in Ipswich, the main Puritan centre in his diocese, and in June 1636 celebrated divine service in full ‘which had never been there observed before’. Wren, in common with other Laudian bishops, maintained that the Preface to the Book of Common Prayer required him to decide the precise form which services should take in the diocese, because it stated that ‘for the resolution of all doubts, concerning the manner how to understand, do, and execute, the things contained in this Book; the parties…shall always resort to the bishop of the diocese, who by his discretion shall take order for the quieting and appeasing of the same’. Archbishop Laud expressed himself well satisfied with Wren's work in this matter, and told Charles I in his annual report to the king at the end of 1637 that ‘divine service…is diligently frequented; and that beyond what could suddenly be hoped for in such a diocese, and in the midst of the humourousness of this age’. Charles I told Wren ‘not to desist from enforcing all canonical observance’ in the diocese.
Knowledge and its relation to the status of theology according to Ockham
Authors: Leff Gordon
Published: March 2011

Ockhamism was a radical restatement of the relation of revealed truth to natural experience. Its force lay in the systematic application—one might say exploitation—of the different criteria appropriate to each. That they were different was universally accepted; but not until Ockham were their differences methodically shown to be unassimilable. The reasons were not only epistemological; they were also theological. The limits to natural knowledge set by Ockham's insistence upon verification had their counterpart in the absence of limits to God's omnipotence—save self-contradiction. Ockhamism was not just empiricism; it was an extreme restatement of Christian belief in divine omnipotence and the contingency of creation. The disruptive effects lay not in the belief itself but in the play upon it, especially by Ockham's followers.
The Political Ideas of Conciliarism and Papalism, 1430–1450
Authors: Black A. J.
Published: March 2011

Until comparatively recently, it was tacitly assumed that the supporters of the Council of Basle (1431–49) and of pope Eugenius IV (1431–47) had little to contribute to ecclesiology, and (with the exception of Nicholas of Cusa) virtually nothing to political thought. The Council of Constance has generally been taken as the climax of medieval ecclesiastical constitutionalism; and it seemed that the subject of papal sovereignty had been thoroughly exhausted in the previous centuries.
Cistercian Financial Organisation, 1335–1392
Authors: King H. Peter
Published: March 2011

Fourteenth-century records give a depressing picture of the finances of the Cistercian Order. In 1338, for instance, the Chapter General stated that the Order was heavily in debt at the papal curia and in the fairs of Champagne, and that its income was not sufficient to meet all its obligations. Its immunity from papal and royal taxation had been largely eroded in the thirteenth century. During the Avignon period the popes levied frequent property taxes from the Church in France, and by an arrangement with the French monarchy, the lion's share of the profits went to the king. In this way Philip VI obtained money from the Church during the Hundred Years’ War. The premier abbeys of the Cistercian Order, and its other houses within the kingdom, were not exempt from these exactions, and no doubt shared the distress of the French clergy. In 1362 Urban V refused to levy another property tax from the Church in France, on the grounds that it had paid more than enough.
Tunstal—Trimmer or Martyr?
Authors: Thomas Morley
Published: March 2011

Was Cuthbert Tunstal a ‘trimmer’—that is, one primarily concerned with his own advantage—rather than a partisan in the religious revolution initiated by Henry VIII? We might have expected the latter contingency after reading the glowing tribute paid to him by Sir Thomas More: ‘… the incomparable Cuthbert Tunstal, who, to everyone's satisfaction, has recently been appointed Master of the Rolls. I will not try to praise him, not simply because the world would discount such praise from a close friend, but because his fine qualities and learning defy description. His fame is so widespread, that praising him would be, as they say, like lighting up the sun with a candle’. Yet the historiographical neglect of Tunstal seems to indicate that historians have preferred the pejorative judgement of Foxe, who says that he ‘dissembled’ in taking the Oath of Supremacy to Henry VIII. All the conservative bishops who took the oath ‘turned cat-in-the-pan’ in Mary's reign, but when they took it in 1535 they were, according to Foxe, ‘right Lutherans’. He, unquestionably, thought Tunstal was a ‘trimmer’.
The Foundation of Fountains Abbey and the State of St. Mary's York in 1132
Authors: Bethell Denis
Published: March 2011

The recent publication of Mr. Nicholl's ‘Life’ of Thurstan, archbishop of York (1114–1140), has made this subject once more topical: and, indeed, for twelfth-century historians at least it will always be interesting. One of the constant themes of the century, and of the 1120s and 1130s in particular, was the question of the state, position and purpose of monks. The ‘monastic centuries’ were ending and the age of the secular masters had begun. The social purposes that the monasteries had served in the tenth and eleventh centuries were becoming less obvious and outdated. It was necessary that the position of the whole monastic order in society should be reconsidered and this roused strong feelings and bitter controversy. This controversy took place not only outside the monasteries but inside them as well and the great abbey of St. Mary's York is one of the houses where such controversy can be seen and studied.
John Cale Miller: a Victorian Rector of Birmingham
Authors: Mole David E. H.
Published: March 2011

Among the evangelical leaders who flourished in the middle of the nineteenth century, surprisingly little has been written about J. C. Miller, who attained in Birmingham the same degree of importance as McNeile in Liverpool and Stowell in Manchester. He never became a bishop or a dean, no one wrote an official biography of him, and except for an article in the Dictionary of National Biography information about him is not readily available.
Thomas Brett's Puritan Papers: a Lost Collection of Elizabethan Manuscripts
Authors: Thompson W. D. J. Cargill
Published: March 2011

Among the sources that Strype used for his Life of Whitgift was a group of MSS., relating to the activities of the Puritans between c. 1588 and 1591, which he was lent in 1711 by the Rev. Thomas Brett, LL.D., of Spring Grove, Kent, the future Non-Juror bishop. The papers had originally belonged to a maternal ancestor of Brett's, Sir John Boys of St. Gregory's, Canterbury, a successful Elizabethan lawyer who had been M.P. successively for Sandwich, Midhurst and Canterbury, and Recorder of Canterbury and Sandwich, and who had held the office of steward of the Liberty of the see of Canterbury for almost forty years under archbishops Parker, Grindal, Whitgift, Bancroft and Abbot. Sir John Boys left no direct issue, but numerous collateral relations and the papers appear to have descended through the family of his nephew Edward Boys, who inherited the manor of Betshanger from his uncle, until the beginning of the eighteenth century when they came into Brett's possession after the death of his mother's brother, Jeffray Boys of Betshanger, in 1703.
The Growth of the Glastonbury Traditions and Legends in the Twelfth Century
Authors: Gransden Antonia
Published: March 2011

Arecent scholar has written of ‘the widespread belief, by no means the monopoly of high Anglicans only, that it was to Glastonbury, first of all places in these islands of ours, that the Christian faith first came, and that Glastonbury is therefore the fountain and headspring of Christianity in England, and indeed in the whole of the British Isles’.
Lord Broghill and the Scottish Church, 1655–1656
Authors: Buckroyd Julia
Published: March 2011

Small attention has generally been paid to the activities of Roger Boyle, Lord Broghill, during his year in Scotland from September 1655 to September 1656. In particular, his negotiations with the Protester and Resolutioner ministers have not been supposed any more or less successful than those, for example, of Lillburne or Monck, but merely another stage in the Cromwellian government's ineffectual urgings towards a settlement of the dispute in the Church.
Abingdon Abbey Administration
Authors: Lambrick Gabrielle
Published: March 2011

For the first three hundred years or so of its existence after its refoundation in the mid-tenth century, the abbey of Abingdon was one of the most important Benedictine monasteries in England, comparable with Glastonbury, Bury St. Edmund's, St. Alban's and others of like standing. In the later middle ages its influence was much diminished, and its abbots were not on the whole distinguished for such virtues as reforming zeal, or for the cultivation of the arts and learning. Nevertheless, the written records show that this house, judged by the purely material standards of its net financial assets and of the extent and grandeur of its buildings, was still one of the great abbeys of the kingdom; in 1538, when it was dissolved, it was the sixth most wealthy monastery in England.
The Assault on Mammon: Charles Gore and John Neville Figgis
Authors: Newsome David
Published: March 2011

‘War! That is the enduring condition of the Church on this earth. That is what the word means when we call her militant. And war means an enemy, an opposing spirit. You can have no warfare without there be two mutually opposing spirits’.

This makes an impressive opening to a sermon. It would have served as a summons to a Crusade. And, in a sense, so it was—at least in the mind of the preacher, John Neville Figgis, priest of the Community of the Resurrection, when he chose to startle the congregation of All Saints', Margaret Street, by portraying for them the likeness of Antichrist.
‘Whiston's Affair’: the trials of a Primitive Christian 1709–1714
Authors: Duffy Eamon
Published: March 2011

Historians of the eighteenth century have written of William Whiston, if at all, with an ill-concealed smile. ‘The engaging Whiston’, that ‘most amiable of heretics’, is duly noted in every account of the development of Arianism in England, but his lunatic vagaries are kept well to the fore. Yet Whiston has some claims to serious historical attention. His heresies were considered dangerous enough to provoke the champions of both high and low-church to counter attack, and to unite the warring factions in the turbulent Convocation of 1710/11 in a concerted attempt to silence ‘this corrupter of our common Christianity’, this ‘fallen star of our church’. To Whiston, rather than to Samuel Clarke, belongs the dubious credit of having revived the Arian heresy in England, and although Clarke's less flamboyant teaching was ultimately more influential, Whiston, in converting the dissenters Joseph Hallett and James Peirce to Arian views, was indirectly responsible for the conflagration at Salter's Hall in 1719, and the spread of Unitarianism in English dissent. The story of the discovery of ‘Primitive Christianity’ and the prolonged persecution which Whiston's attempts to propagate his new gospel provoked is not widiout elements of farce, but there is a serious side to the episode. The abortive attempt to cite Whiston before the ‘court of Convocation’ in 1711, and his subsequent prosecution in the Court of Delegates, were seen by churchmen as yet another demonstration of the impotence of the Church of England in the face of her enemies, and by latitudinarians and unbelievers as a dangerous attempt on the liberties of protestant Englishmen. Like the Sacheverell trial, to which it forms a pendant, the Whiston affair was, while it lasted, a cause célèbre, and casts further light on the eighteenth-century debate on the place and function of the Church in Society.
The English Roman Catholics and Emancipation: The Politics of Persuasion
Authors: Linker R. W.
Published: March 2011

Discussions of the ‘Catholic Question’ of the early nineteenth century have concentrated almost exclusively upon developments in Ireland, where demagogues, priests, and peasants cleverly contrived to extort Emancipation from a protestant parliament. The historian's choice of focus scarcely requires explanation, what with the purport of Irish events and the relentless logic with which the O'Connellites had organised their following. And yet, despite the emphases of scholarship, the concessions of 1829 actually represented a triumph on both sides of St. George's Channel. The Catholic Saxon as well as the Catholic Celt, each in his own way, had contributed to the joyous outcome, and quite possibly neither would have succeeded without the other.
Theodosius II and Heresy
Authors: Luibhéid Colm
Published: March 2011

The reign of Theodosius II, from 408 to 450, coincided with a crucial era in early Christianity. The doctrinal aspects of this era have been exhaustively studied. The following pages have been written in the hope of further clarifying this period by a review of the policies of Theodosius II in relation to real or imagined deviations from Christian orthodoxy.
Henry II and the Papacy, 1170–1189
Authors: Mayr-Harting H.
Published: March 2011

‘Who won the Becket controversy?’ is not an unusual kind of question to appear in examination papers. The general idea of the answer has been, and still is in many quarters, to assign Thomas Becket to that large elysium for historical figures who by their death have won the victory for which they struggled in life. Those scholars, however, who have studied closely how some of the issues raised in the Constitutions of Clarendon (1164) worked themselves out in practice after Becket's martyrdom, have show that things were not so simple. In the day-to-day relations of the secular and ecclesiastical courts a spirit of compromise and co-operation is constantly evident, and the developing complexity of legal problems and procedures favoured now one jurisdiction, now the other. In the relations of the English Church and the papacy ‘ecclesia Anglicana libera sit’ might sound very well as a battle-cry, but the English Church was far from agreed about how much it wanted to be free from the king in order to obey the pope. There were men in the decades after 1170 who would even have considered ‘compromise’ the wrong word to use about the situation. Gerald of Wales tells us that as Richard of Ilchester, bishop of Winchester, sat talking one day, he declared that the pusillanimity of the martyr's successor, Richard of Dover, had lost for the Church every point for which Becket had fought. This is an unlikely story for various reasons, but Gerald's anecdotal style often serves to reflect the thoughts of some of his contemporaries.
Piety and Charity in Late Medieval London
Authors: Thomson J. A. F.
Published: March 2011

The recent work of Professor W. K. Jordan on charitable benefactions in the period between 1480 and 1660 has focused the attention of historians on this aspect of social history, and there is no doubt that his studies have made a significant contribution to the understanding of these years. Certain aspects of the work have, however, been criticised by reviewers, and. the purpose of the present paper is to examine the subject from the viewpoint of the medievalist to see if this throws light on general problems of the study of charity as well as on the more specific topic of late medieval charity.
The Reactions of Church and Dissent towards the Crimean War
Authors: Anderson Olive
Published: March 2011

It is well known that the role of public opinion in England before and during the Crimean War was almost uniquely important. It is probably equally well known that in the middle of the nineteenth century church-going and clerical prestige both reached a remarkably high level, except among the working classes. There is, thus, a strong prima facie case for supposing that the churches played a significant part in forming opinion at this critical time, offering as they did to their members interpretations of public events in accordance with their own theological outlook. Certainly such interpretations were far more in demand during the Crimean War than during the wars of either the eighteenth or the twentieth century. It is a striking fact that this was the last English war to be begun with the proclamation of a General Fast, and probably the only modern war in which military disasters prompted another General Fast. The clergy's public was remarkably large and remarkably attentive. The circulation of the religious weekly press almost approached that of the serious secular weeklies (the Athenaeum apart), while the long life of the Penny Pulpit, made up exclusively of the recent sermons of the most popular preachers of the day, reveals a substantial sermon-buying public well below the social levels which the familiar bound volumes of a single preacher's sermons suggest.
Marriage in the New Testament and in the Early Church
Authors: Rordorf Willy
Published: March 2011

Christian ethics is not a matter of fixed and unchangeable laws. If we are to study its history we must follow a story of development and trace the evidence of an evolution. This is not something that should shock us as though its development were something that puts in question its changeless value. On the contrary, its value is confirmed by its evolution, because Christian ethics is essentially dynamic. From this intrinsic dynamism we are constantly pushed forward. As Christians we live under one commandment, the commandment of love given by Jesus himself which is the centre of the dynamism. If Christian ethics becomes static, it contradicts its very nature. Far from being a tradition that is to be upheld from age to age, Christian ethics is the means of criticising the traditions of every age and a means of searching lines of development for the future.
The Sanctus and the Pattern of the Early Anaphora: a note on the Roman Sanctus
Authors: Couratin Arthur H.
Published: March 2011

In his second article on the Pattern of the Early Anaphora Professor Ratcliff claims that the Eucharistic Prayer in the first ages of the Church ended with the singing of the Sanctus; and in a footnote on pages 130–1 he claims that ‘although the singing of the Sanctus by the people was a general usage in the fourth century, there is no reason to suppose that it was universal in the earlier centuries. “Amen” is the people's sole utterance according to Justin Martyr (Apol. 65, 67)’. But is there any positive evidence which would lead us to think that the Sanctus was sung, like the passage about Angels and Archangels which presumably preceded it, by the celebrant alone, and that the people merely sang ‘Amen’ at its conclusion? It is the purpose of this note to suggest that such evidence does exist, and that it supplies further evidence with regard to the text of the Sanctus in the Roman Eucharistic Prayer.
Bishop Sutton and his Archives: a study in the keeping of records in the thirteenth century
Authors: Hill Rosalind
Published: March 2011

In the course of his work a medieval bishop was bound to collect a great number of archives. In the thirteenth century these included his register (the official record of his out-going letters and institutions), his visitation-rolls and lists of the persons whom he had ordained, as well as incoming letters which ranged in importance from papal bulls to complaints about the depredations of poachers. In the see of Lincoln it was the custom to classify the institutions and memoranda separately. Oliver Sutton is the first bishop whose memoranda survive, but we have the institution-rolls of the bishops from Hugh of Wells to Richard of Gravesend. Moreover Canon Foster has shown, from MSS. now in the munimentroom of the Dean and Chapter of Lincoln, that records of institutions were kept for the periods between the death of St. Hugh and the consecration of William of Blois, and between the death of Hugh of Wells and the consecration of Robert Grosseteste. The MSS. now existing, which Canon Foster dated about 1240, are not the original records made at the time of the institutions, but it appears probable, to judge by the care generally taken of the official rolls of the see, that such originals still survived in the time of Oliver Sutton. It is quite certain, from a reference in Sutton's register, that he possessed the memoranda of Bishop Gravesend, a MS. which is now lost.
Tract Ninety
Authors: Middleton R. D.
Published: March 2011

Archibald Campbell Tait, Fellow of Balliol College and afterwards Archbishop of Canterbury, was sitting quietly in his room on Saturday morning 27 February 1841, when another Fellow of the College, William George Ward by name, burst in excitedly and threw down a pamphlet on the table with the exclamation ‘Here is something worth reading’. This pamphlet was Tract 90.
Theory of Common Education in Elizabethan Puritanism
Authors: Short K. R. M.
Published: March 2011

Professor L. A. Stone, writing on the ‘educational revolution’ of the period 1560–1640, came to the conclusion that one of the ‘most striking characteristics of the English Puritans was their belief in the value of education as a weapon against the three great evils of Ignorance, Prophaneness and Idleness’. He found that a significant number of puritan gentry and merchants supported the ‘teaching of the three R's and religion to the many, and Latin and religion to the few’ through the many scholarships and foundations that appear in this period. One may, however, question Stone's contention that the Puritans' educational motives were tied to the inculcation of obedience to the established social and political order. It is more than likely that, by spreading the Word of God, defeating what he calls the aesthetic and emotional attractions of the counter-reformation, and establishing a truly protestant nation, Puritans sought to educate a breed of reformed men dedicated to the coming of the Kingdom of God in their own lifetime. This, conceivably, was what was meant by a genuinely learned and protestant society.
The Church and Education: Anglican Attitudes 1902
Authors: Pugh D. R.
Published: March 2011

As is well known, the Balfour Education Act of 1902 was the subject of bitter and prolonged controversy between Anglicans and Nonconformists. Ever since 1870 the Church schools had been struggling in unequal competition against the rate-aided School Board system, and many of them by the turn of the century were ‘dragging along a miserable existence’ with inadequate buildings and inadequate staff. Yet, believing their schools to be vital for their Church's survival, Anglicans hung on grimly, hoping that the Unionist government of Lord Salisbury would at last provide its long-promised succour. Fundamentally Anglicans were concerned not just for denominational teaching, but for the presentation of such teaching in a suitable atmosphere. ‘The necessity of a religious temper in teaching religion’ meant the subjection of teachers to religious tests and the retention of denominational control of the schools.
Melanchthon's Visitation Articles of 1528
Authors: Meyer Carl S.
Published: March 2011

Historians and biographers have written at length about Philip Melanchthon, both as a humanist and reformer. Among recent studies are those by Michael Rogness, Philip Melanchthon: Reformer Without Honor (1969) and Clyde L. Manschreck, Melanchthon: The Quiet Reformer (1958). The most massive study is Wilhelm Maurer's Der junge Melanchthon zwischen Humanismus und Reformation, in two volumes. The first, published in 1967, is the thinner; it deals with Der Humanist. The second, exceeding 600 pages, published in 1969, portrays Der Theologe. Maurer did not go beyond the year 1529; he gave much attention to the Loci of 1521.
W. G. Ward and Liberal Catholicism
Authors: Hoppen K. Theodore
Published: March 2011

Victorian religious thinkers were peculiarly concerned with the problem of discovering the origins of religious knowledge and with analysing the correct relationship between that knowledge and contemporary scientific and philosophical developments. Among others, the small group of mid-nineteenth century English Roman Catholics was much given to discussion on the matter. Apart from Acton, the outstanding men concerned—Newman, Manning, Richard Simpson, and William George Ward—were converts from Anglicanism. Considerable attention has been devoted to those who, as Roman Catholics, adopted what is generally (if inaccurately) labelled a ‘liberal’ position.
The Publication and Distribution of Karamanli Texts by the British and Foreign Bible Society Before 1850, II
Authors: Clogg Richard
Published: March 2011

The Rev. H. D. Leeves, recently appointed as the British and Foreign Bible Society's first full time agent in the Levant, arrived in Constantinople in January 1821. Before this time the Society's interests in Turkey had been promoted at different times by the Rev. Robert Pinkerton; the Rev. Henry Lindsay, Chaplain to the Embassy in Constantinople; and the Rev. James Connor, an agent of the Church Missionary Society. Within a short time of his arrival Leeves was reporting to the Committee in London on the position with regard to the Society's proposed edition of the New Testament in Karamanlidika, that is, in Turkish printed with Greek characters. In a letter of 8 February 1821 he reported that ‘the transcription of the Turkish Testament, in Greek characters, has advanced very little. This is upon the whole fortunate, and I think it will be best to suspend it entirely until the corrected edition is ready. The Secretary to the Patriarch (i.e., Alexander Petropolis), who has undertaken this work, has so little time to spare, that I believe it will be necessary to look out for another person to perform it, when the amended copy is ready to be put into his hands’.
Papal Releases from Royal Oaths
Authors: Bryson William Hamilton
Published: March 2011

Princes and popes had often fought among themselves for power over peoples. So it should not seem odd that to reduce the competition they combined in mutual support, when overmighty magnates rose to wreck the ancient peace between the princes and peoples of the English realm. Thus it was that the kings of England, when confronted by baronial force, called upon the popes to use their influence and to support the royal cause.
The Origins and History of Universalist Societies in Britain, 1750–1850
Authors: Rowell Geoffrey
Published: March 2011

Universalism, the belief that all men will eventually be saved, is a suspect doctrine in the history of Christian theology. Although there are undoubtedly a number of passages in the New Testament which seem to present this as the final goal of the Divine intention in creation, and as having been brought about at great cost through the redemption effected by Christ, the Church as a whole has always been suspicious of a belief which seems subversive of morality and appears to undercut all evangelistic motives. Nevertheless, the vision of all things returning into unity with God, the ⋯ποκατ⋯στασις τ⋯ν παντ⋯ν, has contnually haunted Christian theologians, and has been espoused by some of the greatest names in the history of Christianity. The Greek Fathers, in particular Origen and Gregory of Nyssa, were, despite some discordant voices, advocates of it, and they have numerous successors. In the West the concern with the boundaries and limits of the Church, which marked the theologies of Cyprian and Augustine, meant that the universalist vision was regarded with greater suspicion, and in the Middle Ages it became the preserve of sectarian groups, opposed to the official Church, and hoping for a new and juster social order, initiated by God, in which all men would share.
The Eucharistic Institution Narrative of Justin Martyr's First Apology
Authors: Ratcliff E. C.
Published: March 2011

Justin Martyr closes his First Apology by quoting at length the rescript which the emperor Hadrian addressed to Minucius Fundanus, proconsul of Asia, concerning the treatment of Christians and their accusers. The rescript is properly an appendix to the Apology, attached as a pièce justificative in support of Justin's final plea for toleration, which rounds off his description of the rites of Baptism and the Eucharist. The description itself is the true ending of the treatise; it is the logical termination and dramatic summary of the doctrinal exposition of which the bulk of the Apology consists.
The English Martyrs 1535–1680: a statistical review
Authors: Nuttall Geoffrey F.
Published: March 2011

The mills of the papacy grind slowly. It is close on a hundred years since, in 1874, the Cause of the English Martyrs was officially opened. From those who suffered between 1535 and 1681, 360 names were submitted to the Holy See. Twelve years later, in 1886, 316 of these names were approved; the remaining 44 were postponed for further consideration (dilati). Of the 316 approved, 54 were beatified; the remaining 262 were declared worthy of veneration. In 1895, nine more martyrs were beatified, making a total of 63; 253 remained Venerable. All those beatified on these two occasions suffered during the first third (1535–83) of the period of persecution. In 1923, a Commission was appointed to sit at Westminster; and, in 1929, the process of beatification was renewed: 136 more martyrs were then beatified, making a total of 199; 117 remained Venerable. Of these 136, all but four suffered during the last two thirds (1584–1681) of the period of persecution. The proportion of the number of those beatified in the two groups (63:136) is close to the proportion of the number of years in the two periods (48:96). This may be coincidental, rather than fair or ‘wooden’.
The Calling of the Barebones Parliament Reconsidered
Authors: Liu Tai
Published: March 2011

The Barebones Parliament occupies a unique place in the parliamentary history of England. It is probably the only parliament in English history whose members were not chosen by the electorate. Unlike other English parliaments, its members were selected by Cromwell and his Council of Officers and selected, in the main, from the Congregational communities in the nation. According to the principle professed at the time, they were chosen not because of their estates, their family connexions or their political patrons, but rather because of their reputation as ‘men of integrity, fearing God and hating covetousness’.Although the Barebones Parliament turned out to be a failure, with little or almost nothing accomplished after a short but tempestuous session, it was none the less important as a political experiment in Puritan utopianism.
Bishop Peter de Aquablanca (1240–1268): a Reconsideration
Authors: Yates W. Nigel
Published: March 2011

Dislike of foreigners is an important feature of thirteenth-century English history, and nowhere more so than in the delicate question of ecclesiastical appointments. Feelings frequently ran high and hostile demonstrations, in which both clergy and laity took part, were not uncommon. Among the more violent of these demonstrations were those led by Robert Tweng against foreign clergy in Yorkshire in 1231 and by Roger Clifford against the then bishop of Hereford and his so-called hangers-on in 1263. It is about the object of the latter demonstration that this article is concerned, in an attempt to re-evaluate this bishop's contribution to the English Church and to defend him against the onslaught of some previous critics.
Apostle of Obscurantism: the Archimandrite Photius of Russia (1792–1838)
Authors: Wieczynski Joseph L.
Published: March 2011

The archimandrite Photius of Russia, one of the most unusual figures to appear in a national history hardly lacking in the bizarre, played a unique role in the development of the modern Russian State. Possibly no other Russian churchman in modern times enjoyed so much power, however briefly, and used it for such unfortunate purposes as Photius. Through his influence upon the emperor Alexander i he determined the history of the Russian empire in such a manner that beneficial trends of growth were terminated and salutary movements aborted, to the great disadvantage of later generations. Had he lived during the reign of Nicholas ii, not a century earlier, Photius would undoubtedly have garnered something of the immortality accorded to those who brought Russia to its final dissolution; yet his role in the decline and fall of the Romanovs was no less than that of those who followed later.
Ernulf of Rochester and Early Anglo-Norman Canon Law
Authors: Cramer Peter
Published: March 2011

Ernulf, bishop of Rochester, died aged eighty-four, on 15 March 1124. In the course of his life, he studied under Lanfranc and was a close friend of Anselm at Bec. One-time prior of Christ Church, Canterbury, his advice was apparently sought by the king; he became a much respected abbot of Peterborough; and, as bishop, he instigated the important collection of secular and ecclesiastical law, theTextus Roffensis. Of his own writing, only three letters survive: one to Anselm, pleading with him to return from exile; one to the monk Lambert of St-Bertin, answering four questions on the eucharist and a fifth concerning a passage from the prophet Joel; and the third to Walkelin of Winchester, dealing with the case of canon law which the two men had previously discussed. It is this last letter, appearing in the manuscripts with the titleDe incestis coniugiis, which makes of Ernulf something more than a shadow among the Anglo-Norman theologians and men of letters who came to England in the aftermath of conquest. It is in this letter-treatise that Ernulf emerges as an accomplished lawyer and juridical thinker, whose approach has departed radically from that of Lanfranc, his former teacher, and is closely comparable to the principles for legal judgement set down by Ivo of Chartres in the preface to hisDecretum and Panormia. Ernulf's use of such methods, grounded in, and made possible by, the new systematic collections of canon law, helps to confirm what has already begun to be evident, that this systematic, deliberately and self-consciously rational, jurisprudence finds its way into England well before the dissemination of Gratian's Decretum in the mid-twelfth century.
Humility in Pascal and Augustine
Authors: van den Brink J. N. Bakhuizen
Published: March 2011

Although the thought of Augustine and Pascal and their way of positing philosophical and theological problems differ widely from eeach other, there are important elements which seem to call for comparison. For Augustine caritas is the hallmark of knowledge of God, and only when this is experienced will that knowledge be true.
The Publication and Distribution of Karamanli Texts by the British and Foreign Bible Society Before 1850, I
Authors: Clogg Richard
Published: March 2011

One of the most interesting of the various groups of Orthodox Christians that constituted the Rum Milleti within the Ottoman Empire were the Karamanli Christians of Asia Minor. These Karamanli Christians, or Karamanlides, were a substantial body of Christians Orthodox in religion but Turkish in speech. During the Ottoman period they were largely concentrated in the interior of Asia Minor, although they were also to be found in the Crimea and on the shores of the Sea of Azov. The question of their origin is a matter of controversy and is likely to remain so. Greek scholars incline to the view that the Karamanlides were of Greek descent and adopted Turkish as their vernacular, either by force or as a result of their isolation from the Greek speaking Orthodox Christians of the coastal regions. Turkish scholars regard them as the descendants of Turks who had migrated to Byzantine territories before the conquest or had served as mercenaries in the Byzantine armies and who had adopted the religion but not the language of their new rulers.
An unpublished source of the Book of Common Prayer: Peter Martyr Vermigli's Adhortatio ad Coenam Domini Mysticam
Authors: Beesley Alan
Published: March 2011

Liturgy, it has often been said, implies doctrine. Nowhere is this more patently clear than in the rubric before the second Exhortation ‘in case he [the Minister] shall see the people negligent to come to the Holy Communion’ in the Prayer Book of 1662. In view of the fact that ‘An Order for Holy Communion’ contained in the Report of the Liturgical Commission, April 1966, has departed from the valuable precedent of 1662, it may not be without contemporary value that we enquire into the origin, purpose and structure of this second Exhortation.
Bishops Giffard and Ellis and the Western Vicariate, 1688–1715
Authors: Williams J. A.
Published: March 2011

The history of the English Vicars-Apostolic was traced some years ago by Dom Basil Hemphill, O.S.B. and also occupied much of an earlier book, first published in Rome in 1877, Annals of the Catholic Hierarchy by W. Maziere Brady. It may, however, be of interest to look more closely at a critical phase in the history of the most unfortunate of the vicariates, the Western, and to amplify the existing accounts from sources unexplored by these two writers.
A Democratic Movement in the Abbey of Bury St. Edmunds in the late twelfth and early thirteenth Centuries
Authors: Gransden Antonia
Published: March 2011

According to the Rule of St. Benedict the powers of an abbot, who stands in the place of Christ, are virtually absolute. It is true that the Rule has general injunctions for an abbot's good behaviour. He must always be mindful of the words of the apostle, ‘ye have received the spirit of the adoption of children, in which we cry Abba, Father’. He should study to be loved not feared, and the Rule states that he ‘should not harass the flock committed to him, nor exercise his power in an arbitrary, unjust way, but should always remember that for all his decisions and acts he must render account to God’. Nevertheless, there are no sanctions to enforce this code of conduct. In the abbot's hands lies the ultimate control of the administration. The Rule specifies that the abbot is to appoint the prior, and that the cellarer is bound by his commands.
The Face of Popular Religious Dissent in the Low Countries, 1520–1530
Authors: Duke Alastair
Published: March 2011

Writing to Wolsey from Bergen op Zoom in 1527 the English ambassador described the Low Countries as being in grave peril from heresy, ‘for yf ther be tre men that speckes, the tweyn keppis Lutter ys openyon’: it was a pardonable exaggeration. Of Luther's immediate popularity in the Netherlands there can be no doubt. In taverns, private houses and on barges the religious issues of the day were hotly debated; from pulpits the new doctrines were championed or denounced, and in public places posters appeared pillorying the mendicants. The succession of placards forbidding the reading, sale or printing of Luther's writings and the increasingly severe penalties prescribed for attendance at conventicles, for harbouring apostate religious and, above all, for spreading heretical notions tell the same tale. Already by 1525 Luther had become a household name in the Netherlands and a new synonym for heretics ‘Luytrianen’ had entered common speech, displacing the older ‘Valdoysen ende Wijclevisten’.
The Origin of the Anaphora of the Liturgy of St. Basil
Authors: Pitt W. E.
Published: March 2011

Dr. G. A. Michell has argued that the kind of Eucharistic Prayer presupposed in the letter of Firmilian to Cyprian, about a prophetess who arrogated to herself the functions of the ordained ministry, was an invocation, or naming, of the Trinity, ending with the Sanctus; that this was, therefore, the kind of Eucharistic Prayer which was used at Caesarea in Firmilian's time; and that it survives in the first part of the Anaphora of the Liturgy of St. Basil, ending with the Sanctus. If this is true, it follows that all the rest of the prayer has been added, after the original ending. The question arises, whether it is an original composition, or whether it is borrowed from another church. This essay will try to answer that question, in the light of an attempt to recover the original structure of this part of the prayer.