bluuebunny/crossref_metadata_2025_split huggingface dataset:
The representation of the English lower clergy in parliament during the later fourteenth century
Authors: McHardy A. K. 
Published: March 2016

The service of God in Church and State’: in medieval England these two usually separate activities were combined in the parliamentary attendance of the clergy. Two methods were employed in summoning the clergy: parliamentary abbots and the bishops were called by individual writs of summons; the lower clergy were called indirectly.The writ of summons to each bishop of England and Wales included a mandate, called, from its opening word, the premunientes clause, ordering the bishop to cause to appear in parliament the head of his cathedral chapter, one proctor for the cathedral clergy, all the archdeacons, and two proctors for the diocesan clergy. After 1340, obedience to the premunientes clause was not enforced by the crown, so technically the command to the lower clergy to be present in parliament was episcopal, not royal. It is not the intention to discuss here the theoretical and constitutional issues involved but to describe the execution of the premunientes clause between 1340 and 1400 as far as the limitations of the sources allow.
‘What has Christ to do with Apollo?’: evangelicalism and the novel, 1800–30
Authors: Rosman Doreen M. 
Published: March 2016

In December 1800 theEvangelical Magazinepublished a ‘Spiritual barometer; or, a scale of the progress of sin and of grace’. Towards the positive pole it was calibrated with the attributes and practices thought to characterise those destined for ‘glory’ and ‘dismission from the body’; at the other extreme, graded in degrees of depravity, were the activities of those assumed to be heading heedlessly to ‘death’ and ‘perdition’. Among the most heinous of sins, even more damning than attendance at the theatre, was ‘love of novels’.Novel-reading was condemned as a hallmark of worldliness. Evangelicals believed that church and world were diametrically opposed and that the safest route to sanctity lay in separation from the world, its contaminating company and perverting practices: ‘If we are not to think, to feel, to act, and to perish with the world, let a deep and wide interval yet exist between the habits of pleasure of the two parties.’ Ignorance of evil was deemed bliss: to read novels was to become familiar with just such beliefs and behaviour as were avoided in everyday life. Moreover, it was argued that novelists rarely upheld Christian values: they depicted wickedness sympathetically and effectively denied that sin, an affront to God, had dire consequences. They therefore misled their readers in matters of ultimate importance. Evangelicals maintained that the worthiness of characters should be evaluated according to criteria which God might be assumed to adopt. Failure to reflect a biblical outlook on life was a culpable misrepresentation of reality.
The renaissance of public worship in the church of Scotland, 1865–1905
Authors: Barkley John M. 
Published: March 2016

On his way to one of the early meetings of the church service society, Story met Charteris on the street, who asked what were their aims. He replied, ‘To restore the ring in marriage, the cross in baptism, and the denial of the cup to the laity’. Charteris fled in horror.Before discussing the renaissance of public worship in the church of Scotland it is necessary to look at the background. The lineage of reformed worship can be traced from Diebold Schwarz’s translation of the Hagenau Missal into German in 1524 through Bucer and Calvin, both of whom desired weekly communion, to the Scottish Book of Common Order (1564). When the civil authorities forbade weekly communion, Bucer and Calvin did not prepare an order of service for Sunday morning, but rubricated the order for communion as to how it should end when there was no celebration of the supper: that is, the eucharist was the norm for public worship.
Clergymen and Conflict 1660–1763
Authors: Napthine D. , Speck W. A. 
Published: March 2016

The views of clergymen towards virtually any activity under the sun, and many over it, are preserved in an inexhaustible seam of sermons published between the Restoration of Charles II and the end of the Seven Years’ War. Thousands were listed by Sampson Letsome in his The Preacher’s Assistant, which appeared in 1753, and in an updated sequel by J. Cooke in 1783. Nor were these all-inclusive.Faced with this mass of evidence, historians are forced to be selective. They can concentrate on the works of certain preachers, on precise dates or on particular genres of sermon, such as those preached at Assizes or funerals. The authors of this paper have studied three types. One of them is working on the Jeremiad in the years 1660–1720, Jeremiads being sermons preached during, immediately after, or on the anniversary of such national disasters as the plague in 1665, the fire of London in 1666 and the hurricane of 1703. War featured in them as one of the many visitations of Providence held to be afflicting the nation. The other addressed himself specifically to fast and thanksgiving-day sermons published during the wars of 1739 to 1748 and 1756 to 1763. These were delivered expressly to comment on military setbacks and failures, and to celebrate victories.
The Instruments of Providence: Slavery, Civil War and the American Churches
Authors: Parish Peter J. 
Published: March 2016

On 13 September 1862, when Abraham Lincoln was awaiting an opportune moment to issue his Emancipation Proclamation, he received at the White House a delegation from a meeting of Chicago Christians of all denominations. In pressing hard the case for immediate emancipation of the slaves, they assured the president that such action would be in accordance with the will of God. In a characteristically wry, tongue-in-cheek reply, Lincoln observed that:I hope it will not be irreverent for me to say that if it is probable that God would reveal his will to others, on a point so connected with my duty, it might be supposed he would reveal it directly to me; for, unless I am more deceived in myself than I often am, it is my earnest desire to know the will of Providence in this matter. And if I can learn what it is I will do it! These are not, however, the days of miracles, and I suppose it will be granted that I am not to expect a direct revelation.
The Cowley Fathers and the First World War
Authors: Taylor Brian 
Published: March 2016

Three sundays after the outbreak of war, Fr Congreve, aged nearly 79, preached in the society’s church in Oxford, and gave a summary of professor J. B. Mozley’s sermon on war, delivered during the Franco-Prussian War in 1871, ‘for the sake’ he said, ‘of those of us who do not know it’. Fr Benson, the founder of the society, lived until 14 January 1915. At the age of 90 he kept abreast of the news, and was angered by the German bombardment of West Hartlepool and Bridlington; ‘he spoke with scorn of this effort of the enemy, and again and again spoke of its uselessness from a military point of view. ‘The Superior General of the Society of St John the Evangelist, Fr Maxwell, realised that the war would cause a reduction in subscriptions. While no new work would be undertaken, he urged ‘we are really anxious to impress upon our friends that by far the greater part of our work is not such as can be retrenched without causing much suffering, and without crippling our effort in the future’. For example, they had the care of young children in the missions, who could not wait for ‘their next meal until after the war is over’.
The Possibility of Toleration: Marsiglio and the City States of Italy
Authors: Webb Diana M. 
Published: March 2016

In the course of his lengthy arguments in the Defensor Pacis against the right of the priesthood to exercise coercive jurisdiction over men in this life, Marsiglio of Padua deals with the problem of the persecution of heresy, pausing in one place to remark:By these considerations, however, we do not wish to say that it is inappropriate that heretics or those who are otherwise infidel be coerced, but that the authority for this, if it be lawful to do so, belongs only to the human legislator.
Religion and Social Control in the Soviet Union 1945–1964
Authors: White Gavin 
Published: March 2016

Why have churches in the U.S.S.R. been harassed in recent years? It has been supposed by many that if Stalin stopped most persecution during the Second World War, then things under Khrushchev could only improve. Instead they deteriorated, and all liberties of Soviet citizens received more respect except the religious.A common answer has been that the Soviet authorities were horrified by the continued hold of religion which they considered to be a threat to Marxism. Such a view is quite popular in the west where a clash of ideologies, with Christianity triumphing over Marxism, consoles churchmen who cannot find such a triumph in their own society. But this assumes that the Soviet rulers consider Christianity to be a religion based on certain tenets, and as Marxists they cannot be expected to do so. For them religion is primarily an instrument of social control.
Geoffrey Keating’s Eochair Sgiath An Aifrinn and the Catholic Reformation in Ireland
Authors: Cunningham Bernadette 
Published: March 2016

The name of Geoffrey Keating is familiar to generations of students of Irish language and literature. His prose works are fine examples of seventeenth-century Irish writing. He was credited by scholars of Irish with having saved from oblivion many stories of the Gaelic heroes of old in his magnum opus, the Foras Feasa ar Éirinn, a compendium of knowledge on the history of Ireland. Writing in the early part of the seventeenth century, when the native Irish system of learning and patronage of scholars was disintegrating, Keating synopsized many manuscript sources for the history of Ireland into a flowing text full of stories and curiosities. His writings were frequently transcribed and are preserved in countless manuscript copies.Kearing’s literary stature has meant that his tracts were more read for their language and style than studied for their content and it may appear curious at first sight to discover that this father figure of early Irish history and the preserver of the Irish language also wrote two theological tracts, on a continental Catholic Reformation model. This should come as no surprise to anyone familiar with Kearing’s background. Although subsequently hailed as a champion of Gaelic Ireland, Keating was not a product of that society. In fact he was of Anglo-Norman (Old English) descent. He was ordained as a secular priest and was educated at two of the continental colleges set up to train Irishmen for the priesthood, Bordeaux and Rheims, where he came under English Jesuit influence. The precise dates of his sojourn on the continent are not known, but pre-date 1619. It is thought he was born about 1570 and died about 1644, spending most of his life as a priest working in Munster.
England, Ireland, and Rome, 1847-1848
Authors: Kerr Donal A. 
Published: March 2016

In the spring of 1848 a number of respected English vicars-general, William Bernard Ullathorne of the Western District, John Briggs of the Northern District, and Thomas Brown of Wales decided that one of them, together with Fr Luigi Gentili, the Rosminian missioner, should proceed immediately to Rome. Their object would be to support, by personal intervention with Pius IX, a memorial drawn up by Briggs, signed by twenty Irish and three or four bishops in Great Britain, which was solemnly presented to the Pope by Thomas Grant, President of the English College in Rome. This memorial ran:
we most... solemnly declare to Your Holiness that British Diplomacy has everywhere been exerted to the injury of our Holy Religion. We read in the public Papers that Lord Minto is friendly received... by Your Holiness At this very time, however,... the first Minister of the British Government, the Son in Law of Lord Minto is publicly manifesting in England, together with his fellow Ministers, his marked opposition to the Catholic Religion and the Catholic Church. Another cause of our serious alarm is the very general hostile and calumnious outcry now made in both houses of our Parliament and throughout Protestant England against the Catholic Priests of Ireland, falsely charging them with being the abettors of the horrible crime of murder whilst as true Pastors they are striving t o . . . console their... perishing people and like good shepherds are in the midst of pestilence giving their lives for their flocks.
Medical Science and Pentecost: The Dilemma of Anglicanism in Africa
Authors: Ranger Terence 
Published: March 2016

I begin this paper with some broad generalisations about the history of anglicanism in relation to healing. I shall contend that in East and Central Africa over the last hundred years there were simultaneously present and interacting with each other a number of tendencies which in Europe had developed over a much longer period. Thus in some ways the religious history of colonial Africa is an intensification and telescoping of the religious history of Europe.I am assuming, then, that in England by the end of the 17th century anglicanism had come to repudiate ‘enthusiasm’ and the visible manifestations of the Holy Spirit, partly for reasons of social control. I am assuming that this more or less closed the door on spiritual healing within 18th century anglicanism and produced the characteristically ‘cool’ anglican tone. Wesley brought back into the Church of England a universe of spirits and spiritual healings and exorcisms but all this went off into early methodism and out of the 19th-century Anglican church. In this 19th-century church, before it reached out into Central African mission, a number of superficially contradictory developments took place. There was an interaction of church and medical ‘establishments’ which led to anglican involvement in public health programmes and to an intellectual commitment to the ‘divine’ origins of modern medical science. At the same time there was a revival, particularly in the countryside, of communal rituals designed to create feelings of solidarity despite the realities of class division.
Church and Chapelry in Sixteenth-Century England
Authors: Kitching Christopher 
Published: March 2016

The church has always experienced great difficulty in ministering to those dwelling in the remotest parts of its parishes. In this paper I shall look briefly at how the sixteenth century church coped with the problem, and attempt to answer two questions: what facilities for worship were available in outlying districts, and what was the impact of the reformation changes upon them?Chapels abounded in England on the eve of the reformation. It is hardly an exaggeration to say that wherever he lived a parishioner could, without an unreasonably arduous journey, reach a place where mass was sung or said. Quite apart from matters of spiritual and moral discipline, it was important for very practical reasons that he should be able to get quickly to church. Disaster could take hold in villages and townships if the entire population had set off on a long hike to a remote parish church and was unlikely to return for some hours. Moreover, the length of the hike determined the extent of the diversion of labour from other pursuits, notably in the fields at harvest time: indeed, this was to influence government rulings on the number of saints’ days to be observed by the laity.
The Victorian Town Parish: Rural Vision and Urban Mission
Authors: Mole David E. H. 
Published: March 2016

When leading churchmen and statesmen cast around for ways of restoring the health of English society at the end of the eighteenth century, the theme to which they constantly returned was the renewal of the parish. The parish was the basic social unit in church and state, small enough to be conceived in terms of personal relationships. On the principle that, if you look after the pennies, the pounds will look after themselves, it seemed obvious that if you could make the parish a healthy harmonious unit, then die life of the nation as a whole would become healthy and harmonious. Ideally the parish was a large family, with the squire as its father and the incumbent as its spiritual father. Southey wrote in the Quarterly Review in 1820:Every parish being in itself a little commonwealth, it is easy to conceive that before manufactures were introduced, or where they do not exist, a parish, where the minister and the parochial officers did their duty with activity and zeal, might be almost as well ordered as a private family.
The ‘Godly Community’ in the Theory and Practice of the European Reformation
Authors: Cameron Euan 
Published: March 2016

It is now a truism to say that the European Reformation of the sixteenth century brought into being a religion of the word. It arose in literate and learned debate; it was fomented by the printing of written propaganda; it defined itself according to written formulae, including creeds, confessions, and catechisms. It is perhaps almost as generally accepted, and certainly as true, that the ‘Word’ as envisaged by the Reformers was a doctrine based on reasoning and logic, logically expressed, and meant to be understood in an intellectually coherent way. This trait in the aims of the Reformers emerged most obviously when they set about writing catechisms and pieces of pastoral instruction. In his Formula Missae seu Communìonis of 1523, Luther required that
Let [the pastor] not admit the applicants unless they can give a reason for their faith and can answer questions about what the Lord’s Supper is, what its benefits are, and what they expect to derive from it.
‘A Gracelesse, and Audacious Companie’? the Family of Love in the parish of Balsham, 1550–1630
Authors: Marsh Christopher 
Published: March 2016

The doctrine and membership of the Family of Love in England remain something of a mystery, despite extensive recent work. Why should such an apparently small group have been the specific subject of a royal proclamation? Between June 1575 and November 1580 the sect was referred to a dozen times in Privy Council correspondence, and was clearly the object of considerable anxiety. The Bishops of London, Norwich, Exeter, Ely, Winchester, Lincoln, Salisbury and Worcester were all instructed to conduct investigations. Puritan writers like John Rogers and William Wilkinson published books attacking the sect. The reasons for such sustained persecution over so short a period are hard to establish. One fact which must have contributed to the panic was that there were Familists in the Queen’s guard, close to the centre of the political nation. Moreover, reports of the sect in each of the dioceses listed above had presumably been received. It is likely that the Family of Love was much larger than the surviving evidence reveals. Familism, as the proclamation suggests, was also thought to involve the threat of social revolution. In a series of letters which Rogers later published, one Familist writer stated thatI had rather heare an honest poore mans report truly spoken, than a rich credible mans that is a Iyerand quoted Scripture to emphasize the point: ‘The Lorde preferueth the simple.’ Views like this were dangerously disrespectful, and implied social insubordination.
The Genesis of a Godly Community: Two York Parishes, 1590–1640
Authors: Cross Claire 
Published: March 2016

The inside cover of the Elizabethan register of St John’s, Ousebridge, York contains the following entry:
Memorandum that John Stoddart, clerk, began to serve in this parish of St John’s at Ousebridge end in August 1591 and doth still serve the same, who also did rule this same parchment book in such form and sort as it is, of his own proper cost, after that it was bought by James Cristalson, being churchwarden, in the year of the reign of Queen Elizabeth etc. 41, anno domini 1599 … price vii s.The corresponding register of the adjoining parish of All Saints, North Street, where Stoddart became the pluralist rector in March 1594, begins very similarly. These (at least for York) uniquely full registers, supplemented by a set of churchwardens’ accounts from St John’s and the eighty or so wills which can now be traced for the two parishes make it possible to chart the development of a loosely associated group of committed protestants in an area of central York which the arrival of a resident minister stimulated in both a positive and, less predictably, negative way. The story of voluntary religion which emerges is not one of high drama, faction-fighting, or even separation between the godly and the rest, but rather of a sustained and ultimately triumphant attempt of a minority to enrich the spiritual life of their parishes.’
The Evangelical Alliance in the 1840s: An Attempt to Institutionalise Christian Unity
Authors: Wolffe John 
Published: March 2016

in 1844 Baptist Wriothesley Noel, minister of the Anglican proprietary chapel of St. John’s Bedford Row since 1827, published a book of verse, with a piece on ‘Schism’ containing the following stanzas:
For man-made discipline let bigots fightCanons and rules old fathers have approved;By us may those whose faith and life are right,Be owned as brothers and as brothers loved.All true believers are the ransomed church,Children of God by Jesus owned and loved;And in the day when God the heart shall searchWill they who part them be schismatics proved.In the 1820s Noel had been an enthusiastic sympathiser with the pan-evangelicalism then prevalent in London and had remained loyal to these views during the period of stormier relations between Church and Dissent in the 1830s. In the slightly calmer waters of the 1840s Noel’s sentiments again came to represent the views of a small number of Anglican Evangelicals and a rather larger proportion of moderate Dissenters whose efforts to promote Christian unity were to culminate in the formation of the Evangelical Alliance in 1846.
Samuel Clarke and the ‘Lives’ of Godly Women in Seventeenth-Century England
Authors: Eales Jacqueline 
Published: March 2016

When Samuel Clarke’s The Lives of Sundry Eminent Persons in this Later Age was published posthumously in 1683, the ‘godly life’ was a well-established genre of Puritan literature. Clarke himself had contributed to its popularity with his various compilations of’lives’ of ministers and laity culled primarily from published funeral sermons and spiritual biographies by other authors. Today such editions would be regarded as blatant plagiarism, but in the mid-seventeenth century, before the advent of the copyright laws, they were widely appreciated, and in the Introduction to this, his last work, Clarke wrote,
I have been encouraged to make this collection, and now to publish it, finding that my former labours in this kind have been accepted with the Saints, and in the Church of Christ: which is apparent, for that they have been printed four times in a few years space, and yet never less than a thousand at a time.
The sacra infantia in Medieval Hagiography
Authors: Bejczy István P. 
Published: March 2016

In his De civitate Dei, Augustine stated that anyone who wants to lead a good and Christian life must necessarily have lived in sin in his life up to then. It is quite conceivable that Augustine had his own course of life in mind when writing these words; he never made a secret of his own sinful youth, as is clear from the Confessiones. None the less, his statement is expressed in the form of a general rule.Many medieval saints’ lives seem to accord with Augustine’s statement. The saint repents after a life of sin and henceforth leads a model Christian life until the day of his death. Thus the eventual victory of Christianity over the forces of evil was demonstrated.However, there are also many vitae that follow a different pattern. The saint is sometimes supposed to have been perfect in every respect from childhood onward. He was born a saint rather than becoming one through a process of ‘spiritual maturation’. Stories about such precocious saints have not escaped notice in modern scholarship. Following E. R. Curtius, the phrase puer senex is sometimes used to denote the topos; in hagiography, expressions such as as quasi senex and cor gerens senile are used.