bluuebunny/crossref_metadata_2025_split huggingface dataset:
Emigrant responses to war and revolution, 1914–21: Irish opinion in the United States and Australia
Authors: Campbell Malcolm 
Published: March 2016

Throughout the course of the nineteenth century North America and Australasia were profoundly affected by the large-scale emigration of Irish men and women. However, by the eve of the First World War that great torrent of nineteenth-century emigration had slowed. The returns of the registrar general, though deeply and systematically flawed, suggest that in the period 1901–10 the level of decennial emigration from Ireland fell below half a million for only the second time since 1840. According to these figures, the United States continued to be the preferred destination for the new century’s Irish emigrants — 86 per cent of those who left between 1901 and 1910 journeyed to America. In contrast, Australia now attracted few Irish-born, with only 2 per cent of emigrants in this decade choosing to settle in Australasia. As the number of Irish emigrants declined from the peaks of the mid-nineteenth century, so the proportion of Irish-born in the populations of the United States and Australia also fell. By 1910 less than 1.5 per cent of the United States population were of Irish birth; in Australia in 1911 only 3 per cent of the nation’s population were Irish-born men or women. But, although the influence of the Irish-born was diminished, there remained in both societies large numbers of native-born men and women of Irish descent, New World citizens who retained strong bonds of affection for Ireland and maintained a keen level of interest in its affairs.Concern with Irish affairs reached new levels of intensity in the United States and Australia between 1914 and 1921. In particular, from the Easter Rising of 1916 until the signing of the Anglo-Irish treaty of 1921 Irish immigrants and their descendants in both New World societies observed Ireland’s moves towards self-rule with keen anticipation. They publicly asserted the need for an immediate and just resolution to Ireland’s grievances and sought to obtain the support of their own governments for the attainment of that goal. However, this vocal support for Ireland was not without its own cost.
Irish clergy in late medieval England
Authors: Davis Virginia 
Published: March 2016

This article examines a hitherto unexplored source for the history of the Irish clergy in England — English episcopal ordination lists — to see what they can reveal about Irish clergy in medieval England: their geographic origins, their numbers and, less tangibly, their motivation both for coming to England and for remaining there.Episcopal ordination lists survive, with gaps, for most English dioceses from the later thirteenth century onwards and are the formal records of the diocesan ordination ceremonies held quarterly by bishops or their suffragans, at which men wishing to be ordained to the priesthood were ordained successively to the orders of acolyte, subdeacon, deacon and priest. The ordination lists can add substantially to our knowledge of the vast mass of the medieval clergy, especially the unbeneficed, who frequently remain almost hidden from the historian. Episcopal ordination lists detail information such as the date and place of ordination, the ordinand’s diocese of origin, and occasionally a more precise place of origin and educational qualifications. If the candidate for ordination belonged to a religious order, usually this order and the actual house to which he was attached are listed. Thus these lists can provide a substantial corpus of information, particularly since every member of the clergy ought to be included in the ordination lists as they climbed the ranks of the clerical hierarchy; the same information should be available for everybody, whether they later became an archbishop or found themselves scratching out a living as an underpaid vicar or an unbeneficed mass priest. Over the last few years the computerisation of this material has produced a database of English medieval clergy drawn from the contents of surviving English episcopal ordination lists.
Irish law students and lawyers in late medieval England
Authors: Brand Paul 
Published: March 2016

In April 1421 the Irish parliament, meeting at Dublin, chose the archbishop of Armagh and Sir Christopher Preston as its messengers to convey to the king in England a long list of complaints. Among these was the following:
Also, your said lieges show that whereas they are ruled and governed by your laws as used in your realm of England, to learn which laws and to be informed therein your said lieges have sent to certain inns of court (hostelles de court) able men of good and gentle birth, your English subjects born in your said land, who have been received there from the time of the conquest of your said land until recently, when the governors and fellows of the said inns would not receive the said persons into the said inns, as is customary. Wherefore may it please your most gracious lordship to consider this and ordain due remedy thereof, that your laws may be perpetuated and not forgotten in your said land.This was, of course, something of an exaggeration. The Inns of Court certainly did not exist at the time of the English ‘conquest’ of Ireland; indeed, it is now fairly certain that the inns only came into existence around 1340. It is also clear, however, that some kind of organised legal education was taking place in London before the inns were created, certainly as early as the 1270s and quite possibly as early as 1260, though definitely not in the twelfth century. We also know that as early as 1287 Irishmen (or at least one specific Irishman, Robert de St Michael) were crossing the channel ‘causa addiscendi in Banco regis apud Westm’’, that is, specifically for the purpose of legal education at Westminster through attendance at the king’s court there.
INTEGRATING HEALTH TECHNOLOGY ASSESSMENT PRINCIPLES IN FORMULARY MANAGEMENT
Authors: Teng Monica , Khoo Ai Leng , Zhao Ying Jiao , Lin Liang , Lim Boon Peng 
Published: March 2016

Objectives: Effective formulary management in healthcare institutions safeguards rational drug use and optimizes health outcomes. We implemented a formulary management program integrating the principles of health technology assessment (HTA) to improve the safe, appropriate, and cost-effective use of medicine in Singapore.Methods: A 3-year formulary management program was initiated in 2011 in five public healthcare institutions. This program was managed by a project team comprising HTA researchers. The project team worked with institutional pharmacy and therapeutics (P&T) committees to: (i) develop tools for formulary drug review and decision making; (ii) enhance the HTA knowledge and skills of formulary pharmacists and members of P&T committees; (iii) devise a prioritization framework to overcome resource constraints and time pressure; and (iv) conceptualize and implement a framework to review existing formulary.Results: Tools that facilitate drug request submission, drug review, and decision making were developed for formulary drug inclusion. A systematic framework to review existing formulary was also developed and tested in selected institutions. A competency development plan was rolled out over 2 years to enhance formulary pharmacists’ proficiency in systematic literature search and review, meta-analysis, and pharmacoeconomic evaluation. The plan comprised training workshops and on-the-job knowledge transfer between the project team and institutional formulary pharmacists through collaborating on selected drug reviews. A resource guide that consolidated the tools and templates was published to encourage the adoption of best practices in formulary management.Conclusions: Based on the concepts of HTA, we implemented an evidence-based approach to optimize formulary management.
Miraculous Crucifixes in Late Medieval Italy
Authors: Jansen Katherine L. 
Published: March 2016

In the year 1206, as Saint Francis was walking near the church of San Damiano, just outside the walls of Assisi, he was suddenly overcome by an urge to enter the dilapidated sanctuary. Upon entering, in the words of his first hagiographer,he fell down before the crucifix in devout and humble supplication; and smitten by unusual visitations, he found himself other than he had been when he entered. While he was thus affected, something unheard of before happened to him: the painted image of Christ crucified moved its lips and spoke. Calling him by name it said: ‘Francis, go repair my house, which as you see, is falling completely to ruin’.
Acts of God, Acts of Men: Providence in Seventeenth- and Eighteenth-Century England and France
Authors: Deconinck-Brossard Françoise 
Published: March 2016

A Headline in the Daily Telegraph once read: ‘Vicar is “act of God” victim’. The article explained:
A vicar has become a victim of an ‘act of God’ after a thunderbolt wrecked his car during a storm. Dennis Ackroyd, vicar of St Luke’s … in Cleckheaton, near Bradford … now faces problems claiming compensation from his insurance company.
‘God Hath Put such Secretes in Nature’: The Reformed Kirk, Church-Building and the Religious Landscape in Early Modern Scotland
Authors: Spicer Andrew 
Published: March 2016

Although the Reformed tradition advocated the primacy of the Word of God, the writings of Calvin and other theologians also emphasized the importance of the natural world for revealing the glory of God. As early as 1534, Calvin argued that God had
raised everywhere, in all places and in all things, his ensigns and emblems, under blazons so clear and intelligible that no one can pretend ignorance in not knowing such a sovereign Lord, who has so amply exalted his magnificence; who has in all parts of the world, in heaven and on earth, written and as it were engraved the glory of his power, goodness, wisdom and eternity …
The Development of G. G. Coulton’s Critique of a Roman Catholic School of History
Authors: Corio Alec 
Published: March 2016

Coulton tells the Cambridge youthThat Roman Catholics doctor truth:While Abbot Aidan Gasquet cries:Your English History’s packed with lies!This essay focuses on the polemical historical writing of G. G. Coulton (1858–1947), chiefly his attacks on Francis Aidan Gasquet (1846–1929), whom he believed was the leading member of a mendacious and well-organized Roman Catholic school of history. Apart from the personal animosity which grew up between them as a result of Coulton’s aggressive attitude, this was an ideological and historiographical conflict between the progressive values of an agnostic Anglican priest turned Cambridge academic and the romanticized medievalism of an English Benedictine who was eventually elevated to the rank of cardinal.
Fixing the Eschatological Scales: Judgement of the Soul in Late Medieval and Early Modern Irish Tradition
Authors: Ryan Salvador 
Published: March 2016

The Annals of Loch Cé, a native Irish chronicle compiled in north Roscommon in the years 1588–9, contains the following entry for the year 1568:
A cold, stormy year of scarcity was this year; and this is little wonder, for it was in it Mac Diarmada died, i.e. Ruaidhrí, the son of Tadhg, the son of Ruaidhrí Óg, i.e. king of Mag-Luirg and Airtech and Tir-Tuathail and chief lord over the whole territory of Clann-Maelruanaidh, and some more of the districts and fair territories of Connacht…
Civilians, Soldiers and Perceptions of the Afterlife in Britain during the First World War
Authors: Snape Michael 
Published: March 2016

For most educated Britons the First World War is synonymous with death on a massive scale. Although reliable estimates remained elusive for many years (this deceptively straightforward process being complicated by issues such as determining the nationality of the fallen and when to stop counting deaths as war-related), the figures are sobering enough: according to research published in the 1980s, as many as 772,000 Britons died in military service during the First World War. Despite the problems of the statistician, the fact of mass mortality was acutely and painfully obvious to contemporaries, so much so that, in an important essay published in 1981, David Cannadine characterized inter-war Britain as a society that was ‘obsessed with death’. Since 1918, the identification of death with the experience of the First World War has lodged itself deep in the national psyche, spawning the myth of ‘the lost generation’ and dominating the perceptions of posterity. As Dan Todman recently observed:The terrible cost of the war underpins many of our other received beliefs about it: the incompetence of the generals whose actions resulted in so many lost lives; the purposelessness of any war with such a butcher's bill; and the miraculous veneration of any veteran who managed to survive the carnage.
Practices of Satisfaction, 1215–1700
Authors: Bossy John 
Published: March 2016

The title, and subject, of this piece is ‘satisfaction’, though its main locus in time is the sixteenth and seventeenth centuries. I chose the subject because it fitted in with our president’s preoccupations, and because it interested me; it turns out, to my surprise, to jog our elbow about some contemporary matters, as I guess he wished.We had better start with the word, where there are two distinctions to be considered. The obvious one is between making up for, paying for, making amends, making reparation; and contentment, gratified desire, giving satisfaction, what you can’t get none of. I shall say that the first is the strong meaning, the second the weak one. The first is always other-directed, and entails an offence previously committed; the second is principally self-directed. ‘To content’ is a classical meaning of satisfacere, but it means to content someone else: to do something (facere), as against receiving something. A short history of the word in Latin and English records that the strong meaning emerged into late Latin as a description of church penance, and so passed into English in the fourteenth century. Its heyday was from then until the eighteenth. It referred to ecclesiastical penance (interrupted by the Reformation), the theology of the Redemption (encouraged by the Reformation), and in general public usage to the meeting of any kind of obligation, payment, atonement or compensation. From the eighteenth century it passed from public use, superseded by the weak meaning except in technical or professional fields. One professional usage, to which The Oxford English Dictionary gives a good deal of attention, is ‘to satisfy the examiners’: they think it is a case of ‘content’; may it be a case of ‘avert wrath’?
Discipline and the Rule of Basil in Walter Daniel’s Life of Ailred of Rievaulx
Authors: Moatt Michele 
Published: March 2016

He made his little body free of everything that is pleasant in this present life. He sacrificed himself on the altar of unfailing suffering: hardly any flesh clung to his bones; his lips alone remained a frame to his teeth. The excessive emaciation of his body and the thinness of his face gave an angelic expression to his countenance. Eating scarcely anything and drinking less, by his unbelievable fasting, he lost altogether, and no wonder, the desire for food.So wrote Walter Daniel of his erstwhile friend and mentor, Ailred, in his Life of Ailred of Rievaulx, some time after Ailred’s death in 1167. This was written in an attempt to demonstrate his abbot’s sanctity with the clear hope that as a result he might eventually be canonized. It is hard, therefore, to understand why this image of the abbot who, if we are to believe Walter, governed ‘over one hundred monks and five hundred laymen’, s is so at odds with the instructions to abbots contained within the generally moderate Rule of Benedict, which governed the lives of all Cistercian monks. The Cistercians interpreted the Rule more rigidly than the Benedictines, but even for them there should be no ostentatious exhibitions of pious self-starvation since a monk must exhibit mediocritas or moderation in all he did. Moreover, regulation of eating must not be at the expense of life itself. In order to resolve Walter’s anomalous portrait of his abbot I will first seek the source of the textual representation of the ascetic Ailred and then, very briefly, consider its relationship to what we can surmise about Ailred’s actual practices in order to hypothesise about what kind of influences helped to form them. In the process, I will suggest that the extreme form of monastic disciplina, exemplified by the literary model of Ailred, causes us to question Foucault’s notion that: ‘Discipline produces practiced bodies, docile bodies. Discipline increases the forces of the body (in economic terms of utility) and diminishes these same forces (in political terms of obedience).’
Narratives of Conversion in English Calvinistic Methodism
Authors: Jones David Ceri 
Published: March 2016

In May 1741, an anonymous Yorkshire Methodist sent George Whitefield a long letter in which he recorded the details of his nine-year-old daughter’s evangelical conversion. Within a fortnight the letter was printed in The Weekly History, the magazine which had become the official mouthpiece of the Calvinistic wing of the Evangelical Revival by this point. Here is how Whitefield began his account:
We have a little daughter about nine years old; one Lord's Day in the last winter, when she staid at home, she read one of your journals, and afterwards some sermons of yours we had got from London. It pleased God by his Holy Spirit so to impress her mind as is very remarkable. She desires me to tell Mr Whitefield (that sweet minister of Jesus Christ) what she has met with in reading his book, she says, such a change of Heart, that she can now pray to God, and converse with his people in such a manner as she could never do before that day. She is of a sprightly brisk temper, yet if she be never so much engaged in work or play, if she hears any body talk of you, or things relating to religion, she will come and hear, and put in her word about it.
Revival, Caribbean Style: the Case of the Seventh-day Adventist Church in Grenada, 1983–2004
Authors: Francis Keith A. 
Published: March 2016

In 1993, commenting on the changing proportion of Christians in the major regions of the world, John V. Taylor (1914–2001), a past General Secretary of the Church Missionary Society (1963–74) and later Anglican bishop of Winchester (1975–85), wrote:The most striking fact to emerge … is the speed with which the number of Christian adherents in Latin America, Africa, and Asia has overtaken that of Europe, North America, and the former USSR. For the first time since the seventh century, when there were large Nestorian and Syrian churches in parts of Asia, the majority of Christians in the world are not of European origin Moreover, this swing to the ‘South’ has, it would seem, only just got going, since the birth rate in those regions is at present so much higher than in the developed ‘North’, and lapses from religion are almost negligible compared with Europe. By the middle of the next century, therefore, Christianity as a world religion will patently have its centre of gravity in the Equatorial and Southern latitudes, and every major denomination, except possibly the Orthodox Church, will be bound to regard those areas as its heartlands, and embody that fact in its administration.
Elite and Popular Religion in the Religious Census of 30 March 1851
Authors: Wolffe John 
Published: March 2016

In December 1853 Horace Mann, summing up his report on the census of religious worship conducted on 30 March 1851, offered some of the more famously sweeping generalizations in English religious and statistical history:Even in the least unfavorable aspect of the figures just presented, and assuming (as no doubt is right) that the 5,288,294 absent every Sunday are not always the same individuals, it must be apparent that a sadly formidable portion of the English people are habitual neglecters of the public ordinances of religion.
The Letters of Pope Innocent III to Ireland
Authors: Dunning P.J. 
Published: March 2016

The purpose of this short communication is to call attention to an attempt to establish a definitive calendar of Pope Innocent III’s letters to Ireland, and also to indicate very briefly the value of those letters. The two chief ways in which papal letters have been transmitted are through originals or through copies. Copies of letters have survived in a variety of ways: in monastic or episcopal cartularies, in the rolls of royal chancery, in collections of canon law, but for this period mainly in the official papal registers.The dispersal of monastic archives during the Reformation period, together with the deliberate destruction of papal letters after 1536, partly explains why comparatively few original papal letters of medieval popes to the British Isles have survived. For Ireland, only five original letters of Innocent III are at present known to exist. Two of these are confirmations of property: one to the monastery of St Andrew of Stokes of its possessions in Ireland; and the other to the convent of Graney. The three remaining letters are connected with the peace settlement between Pope Innocent III and King John.
The Churchmanship of Samuel Wilberforce
Authors: Newsome D. H. 
Published: March 2016

Do you remember the Very Reverend Dr Brownside in Newman’s Loss and Gain?As a divine, he seemed never to have had any difficulty on any subject; he was so clear or so shallow that he saw to the bottom of all his thoughts. ... He was a popular preacher; that is, though he had few followers, he had numerous hearers.We may grant that Newman did not intentionally malign his former friends and enemies. To hint as much would be, as he himself assured James Stephen, ‘to act the part of the good lady in the Spectator, who turned The Whole Duty of Man into a manual of personal slander’. And if the image of Samuel Wilberforce flashed through Newman’s mind as he drew this caricature—though it is mere surmise that it did—then undoubtedly he covered up the mischievous thought by endowing Dr Brown-side with a physical frame and a particular brand of theological ineptitude as far removed as possible from the actual appearance and acknowledged teaching of the celebrated bishop of Oxford.
F. D. Maurice and the Contemporary Religious World
Authors: Christensen Torben 
Published: March 2016

In 1838 Frederick Denison Maurice introduced himself to the English public through his great work, The Kingdom of Christ; or, Hints on the Principles, Ordinances, and Constitution of the Catholic Church. In this book he attempted to show that all men’s searchings, yearnings, and longings would be satisfied in the Church of England, by its ordinances, worship, and doctrinal standards. The Established Church represented the solution to all the enigmas of human existence.In many ways The Kingdom of Christ was a difficult book to master. To all appearances there was an indistinctness in the argument and an obscurity of language. But it had the touch of originality. Above all, whether Maurice could be clearly understood or not, it was evident that he spoke with passion and authority, as a man entrusted with a message from God to the contemporary world. He was convinced that he had been given the task to call back to the truth the religious world, which had not grasped it.
‘Wilde wittes and wilfulnes’: John Swetstock’s attack on those ‘poyswunmongeres’, the Lollards
Authors: Haines Roy M. 
Published: March 2016

Until the pioneer work of Dr G. R. Owst in the 1920s and 1930s English sermon literature was a neglected field. Even today Owst’s two general studies remain largely isolated monuments, the starting-point of those who would pursue the sermon, but not, perhaps, so influential in related fields as their intrinsic worth and astonishing thoroughness would appear to merit.As Owst pointed out, James Gairdner’s four-volume work on Lollardy failed to take account both of unpublished material in episcopal registers and of an extensive sermon literature in manuscript. It was by means of the sermon that Owst himself was able to recreate much of the social background of fourteenth and fifteenth-century England. A prominent element in that background was Lollardy.