bluuebunny/crossref_metadata_2025_split huggingface dataset:
‘Gold and the Gospel’: Systematic Beneficence in Mid-nineteenth-century England
Authors: Garnett Jane 
Published: March 2016

In 1864, Lord Shaftesbury spoke out against the complacency of those who congratulated themselves on the liberality of the nation. He looked back to the Irish famine, the Indian famine, the Crimean War. ‘The newspapers were loud in bepraising the munificence of the country in all those cases; but I confess I never saw any munificence.’ The first half of the nineteenth century had seen the formation of a multitude of philanthropic enterprises, Bible and Tract societies, missionary societies, which were both symptoms of and conducive to a revived state of religion. Yet, given Britain’s increasing prosperity, itself a focus for Protestant pride, the spirit of benevolence, if it had increased absolutely, seemed relatively to have declined. Too often, income increased, but donations remained the same. Moreover, as the Baptist William Brock put it:
The age is remarkable for its institutions. We have societies for everything … They are the grateful indications of the age’s benevolence. My fear is lest of the age’s selfishness they should now become the excuse.
Equestris Ordo: Chivalry as a Vocation in the Twelfth Century
Authors: Morris Colin 
Published: March 2016

The motives of individuals are necessarily conditioned by the expectations of society. Some walks of life are recognised as demanding a high degree of self-sacrifice and noble motivation, as being (in modern terms) vocations. Others are careers worthy of esteem, and yet others are condemned, so that it is supposed that no ethically minded person would engage in them. As the social structure changes there is an adaptation in the pattern of esteem, and an interesting example of this process is provided by the new thinking about knighthood which emerged in the late eleventh and early twelfth centuries. So much has been written about chivalry that a broad review of the subject is out of the question in this paper, but it may be of interest to re-examine it in the light of this theme. An appropriate starting-point is provided by a passage from the history of the first crusade written about 1110 by Guibert of Nogent:In our time God has instituted holy warfare so that the knightly order (ordo equestris) and the unsettled populace, who used to be engaged like the pagans of old in slaughtering one another, should find a new way of deserving salvation. No longer are they obliged to leave the world and choose a monastic way of life, as used to be the case, or some religious profession, but in their accustomed liberty and habit, by performing their own office, they may in some measure achieve the grace of God.
Archbishop Secker as a Physician
Authors: Guy John R. 
Published: March 2016

Eighteenth-Century Europe is remarkable for the number of medically qualified men whose fame rests not on medicine, but on their achievements in other fields. The poets Oliver Goldsmith in England and Johann Schiller in Germany come to mind, as do the author Tobias Smollett and the French political activist Jean Marat. Another is the subject of this paper, Thomas Seeker, who in later life was successively bishop of Bristol, Oxford, and archbishop of Canterbury.Seeker’s undoubted pastoral sensitivity was reflected in his sermons and in the visitation charges which Richard Watson said deserved ‘as much attention as the best’ of those published in the eighteenth century. This, coupled with his own reticence, has tended to overshadow, if not totally eclipse, his earlier years of training as a physician, and his contribution to medicine. His biographer, Beilby Porteus, said of him ‘he chose always rather to talk of things than persons; was very sparing in giving his opinion of characters... Of his own good deeds or great attainments he never spoke, nor loved to hear others speak’.
Healing in ‘the Brotherhood of the Cross and Star’
Authors: Amadi G. I. S. 
Published: March 2016

Spiritual healing has always been at the core of the religious activities of Nigerian Prophetic Churches. The idea that healing-prayer succeeds where Western medical treatment fails is common among these Churches. This paper examines the notion and nature of healing in ‘The Brotherhood of the Cross and Star’, a prophetic movement in South-Eastem Nigeria.Christianity has been identified as both the cause and the catalyst of social change in Africa. The emergence of independent Churches founded by Africans in protest at some of the features in Mission Christianity clearly constitutes an important part of the history of the Church in Africa, particularly in Nigeria. Broadly, independent Churches in Nigeria, (which date back to the 1880s) are of two kinds. The first type are those which seceded from mission churches (but retained their liturgies and church government) in protest agains the refusal of the latter to allow Africans any significant say in church government. These are the ‘African Churches’. The second type, with which the BCS could in someways be idenified, are the ‘aladura’ (literally “those who pray” or praying) Churches. These are pentecostal and lay stress on divine healing, prediction and the acquiring of spiritual power. They are mostly founded by individuals who claim to have received a divine call to prophetic ministry and are often referred to as ‘spiritual’ or ‘prophetic’ churches by virtue of this stress on spiritual and or prophetic power.
Oliver Heywood and his Congregration
Authors: Sheils W.J. 
Published: March 2016

The ministerial career of the presbyterian divine Oliver Heywood, spanning as it did the years from 1650, when as a young man still technically too young for ordination he first accepted the call of the congregation at Coley chapelry in the parish of Halifax, until 1702 when on 4 May he died there, a patriarchal figure respected and admired by fellow ministers and congregation alike, was considered by contemporaries and has subsequently been thought of by historians as an exemplary study of the pastoral tradition within old Dissent. His career illustrates how one man could lie at the centre of a network of nonconformist divines, patrons and adherents scattered throughout West Yorkshire, South Lancashire and Cheshire and also demonstrates the ambivalent and shifting relationship between Dissent and the Established Church in the latter half of the seventeenth century. These insights into both the internal and external relationships of Dissenters depend mainly on the corpus of Heywood’s writings, not his published works but his autobiographical notes, diaries and memoranda books published just over a century ago, and it is these writings which form the basis of this paper. To begin with though we can turn to the diary of the antiquary Ralph Thoresby who attended Hey wood’s funeral on the 7 May 1702 and recorded the event as follows:rode with Mr Peter’s to North Owram to the funeral of good old Mr O. Heywood. He was afterwards interred with great lamentations in the parish church of Halifax. [I] was surprised at the following arvill, or treat of cold possets, stewed prunes, and cheese, prepared for the company, which had several conformist and non-conformist ministers and old acquaintances.
The Welfare State within the State: The Saint Vincent de Paul Society in Glasgow, 1848–1920
Authors: Aspinwall Bernard 
Published: March 2016

At a great protest meeting in Glasgow against Ultramontanism in 1874, the Jesuits, those wily chameleons, were acccused of masquerading as members of the St. Vincent de Paul Society. That body was
ostensibly to benefit the poor but it is in fact a religio-political organisation. It has local, central and general councils; quarterly meetings, conferences, fetes, pilgrimages; it has passports and circular letters to its members. It adapts itself to all classes and conditions - addresses itself to the scholar, the soldier, the mechanic, the apprentice, the labourer - to the mother and the daughter, for all of whom it issues a suitable publication.’
The Roman Catholic Church and Genocide in Croatia, 1941-1945
Authors: Steinberg Jonathan 
Published: March 2016

Just before I sat down to write this paper, I heard the editor of the Serbian newspaper in Knin giving an interview to the BBC. ‘Remember’, he said over the crackling telephone line, ‘we Serbs had our Auschwitz too; it was called Jasenovac’ Jasenovac can legitimately be compared with Auschwitz in the annals of human horror. Nobody knows how many Serbs, Jews, and Gypsies were hacked to pieces with butcher knives, beaten to death with clubs and rifle butts, worked to death on detachments, or died of fright, illness, and starvation in the Croatian death camp. A Serb friend of mine recalls being pulled by his mother from the rails of a ferry on the river Sava, near Jasenovac, in 1941 as he stared at the bits of human anatomy bobbing in the current. In the archives of the Italian Foreign Ministry in Rome there is a file of photographs of the butcher knives and mallets used in the camp and elsewhere by the Ustase in their pogroms, as well as pictures of the mutilated victims. Those pictures have been indelibly burned on to the retina of my memory. Vladko Maček, the leader of the Croatian Peasants Party, was arrested and sent to Jasenovac on 15 October 1941, six months after the foundation of the Nezavisna Država Hrvatska, the Independent State of Croatia. He described it in his memoirs:
The camp had previously been a brick-yard and was situated on the embankment of the Sava river. In the middle of the camp stood a two-storey house, originally erected for the offices of the enterprise … The screams and wails of despair and extreme suffering, the tortured outcries of the victims, broken by intermittent shooting, accompanied all my waking hours and followed me into sleep at night.
Women among the Early Martyrs
Authors: Hall Stuart G. 
Published: March 2016

The Pentecostal sermon attributed to Peter in Acts announces Joel’s prophecy fulfilled:
It shall happen in the last days, says God, that I will pour some of my Spirit upon all flesh, and your sons and your daughters shall prophesy, your youths shall see visions and your elders shall dream dreams; yes, even on my slaves and slavegirls in those days I will pour some of my Spirit, and they shall prophesy.The gift thus overrides sex, rank, and social status; it is often overlooked that the company on whom the Spirit falls in Acts 2 includes, beside the restored Twelve, ‘women and Mary the mother of Jesus and his brothers’, and Acts in this respect agrees with Paul that in Christ ‘there is no Jew nor Greek, there is no slave nor free man, there is no male and female; you are all one person in Christ Jesus.’
The Franks, the Martyrology of Usuard, and the Martyrs of Cordoba
Authors: Nelson Janet L. 
Published: March 2016

The bodies of holy martyrs, which the Romans buried with fire, and mutilated by the sword, and tore apart by throwing them to wild beasts: these bodies the Franks have found, and enclosed in gold and precious stones.For the author of the longer prologue toLex Salica, writing in 763–4 in the reign of Pippin I, the first king of the Carolingian dynasty, the Franks’ devotion to the martyrs was the secret of their success. It proved the strength of their Christian faith; it was at once the manifestation and the explanation of special divine favour.Vivit qui Francos diligit Christus….
‘Let Your Women Keep Silence in the Churches’. How Women in the Dutch Reformed Church Evaded Paul’s Admonition, 1650-1700
Authors: De Baar Mirjam 
Published: March 2016

’Tis not a woman’s placeTo say a word of graceIn Church or in the street:Behind the spinning-wheel is her proper seat.Ioh. van Beverwiick, Van de wtnementheytdes vrouwelicken geslacht.It was beyond dispute what the place of women in the Church ought to be. According to the commandments of the Apostle Paul (I Timothy 2. 11-12, I Corinthians 14. 34-5) the weaker sex should remain silent. However, it remains to be seen if women have always heeded this admonition. Does not the text of the quoted rhyme already show otherwise?
The Education of Girls in Fourth-century Rome
Authors: Petersen Joan M. 
Published: March 2016

There is little direct evidence about the education of girls in classical times and Late Antiquity. Our conception of what provision was available has to be based chiefly on an examination of the material relating to the education of adult women and to the early training of little girls of four or five years of age. For the second half of the fourth century we are fortunate in possessing the testimony of three Christian writers on the subject of the education of mature women: Palladius, Gerontius of Jerusalem, and Jerome. Nevertheless, we need to be aware of their limitations. All three writers deal with women of a narrow social class, members of the wealthy Roman aristocracy, who were attempting to live a disciplined and austere monastic life, the majority of them against the incongruous background of their family mansions on the Aventine Hill, which was then a fashionable residential district. They were perhaps in the tradition of those earlier learned and cultivated aristocratic Roman ladies, recalled by Cicero, and exemplified by the daughter of his friend Atticus, who provided her with a tutor even after her marriage, and by Hortensia, the daughter of the orator Hortensius, who was trained by her father in public speaking, and who even made a speech in the Forum against a tax assessment. For information about the early training of little girls in fourth-century Rome we are indebted to the letters of Jerome, but this evidence, as we shall see, has certain limitations.Two difficulties confront us when we examine the evidence provided by our three Christian writers: in the first place, none of them describes the educational process by which these ladies achieved so high a degree of cultivation and learning; secondly, the advice which Jerome gives about the training and education of little girls is intended for child oblates, consecrated to God even before their birth, and is, in any case, suspect, because much of it has been culled from an earlier writer.
The Almonry School of Norwich Cathedral Priory in the Thirteenth and Fourteenth Centuries
Authors: Greatrex Joan 
Published: March 2016

In 1535 the monks of Norwich Cathedral Priory made the following report:
Each year there are thirteen boys dwelling within the monastery and receiving free instruction in the scola grammaticalis or ‘almery scole’. They are also given food and clothing, which costs us 26s. 8d. per head per annum. In addition a master is provided to teach the boys, together with a servant to attend to their other needs; the former is paid an annual stipend of 53s. 4d., and the latter 20s. This school was founded by Herbert, the first bishop of the see of Norwich and the founder of the monastic cathedral community.
The Song of Songs and the Liturgy of the velatio in the Fourth Century: from Literary Metaphor to Liturgical Reality
Authors: Henry Nathalie 
Published: March 2016

Jerome and Ambrose often quote from the Song of Songs in their ascetic treatises. The writings of Ambrose on virginity contain no fewer than 130 quotations from or allusions to the poem. Jerome’s letter 22 to the young virgin Eustochium includes around thirty references to it. It seems paradoxical for the Fathers to use the erotic images of the Song of Songs to encourage young women to keep their virginity. How can we explain this phenomenon?Were the Fathers simply seduced by the nuptial images of the poem? If so, Ambrose and Jerome were not the first. Before them Methodius of Olympus and Athanasius had already applied the Song of Songs to virginal life: Methodius in his Symposium and Athanasius in his letters to virgins. Another possibility is that Ambrose and Jerome quote from the Song of Songs because the poem was used in the consecration of virgins in their day. This is the question which is discussed below.
Giving Tridentine Worship back its History
Authors: Ditchfield Simon 
Published: March 2016

Question: What is the difference between a liturgist and a terrorist?Answer: You can negotiate with a terrorist!As well-known, humour - by juxtaposing like with unlike - can make a serious point, concisely and memorably, and this quip, too, has a serious import. To begin with, the source for this joke was an Oratorian priest As will become clear, this is of more than passing significance - aside, that is, from the fact that their founder, St Philip Neri was well-known for his use of humour to mortify the spirit of his favourite disciples. For my principal concern in this paper is with ecclesiastical erudition (something of an Oratorian speciality during this period) and its relationship to the shape, content, and practice of Christian worship.
Holy Land, Holy Lance: Religious Ideas in the Chanson d’Antioche
Authors: Edgington Susan B. 
Published: March 2016

Silence, Seigneurs, and hold your peace if you want to hear a glorious song. No jongleur can speak of a higher theme … my song is of the Holy City - may she be praised - where God allowed himself to be tortured and crucified, even suffering the lance and blows and wounds. Jerusalem, such is her name.The opening laisse of the Old French Chanson d’Antioche, which focuses on the Holy Land as the scene of Christ’s Passion, promises to address the theme of this volume very directly. How far is that promise fulfilled? The purpose of the examination which follows is to look at the image of Jerusalem in the Chanson and the attraction of the Holy Land to the poem’s audience: this will entail a consideration of the ideas of pilgrimage and crusade. Aspects of popular religion – visions and miracles, for example – will be identified. It will be seen that the role played by the clergy in promoting, explaining, and especially participating in the expedition is crucial to the text.
Cardinal Cajetan and Fra Ambrosius Catharinus in the Controversy over the Immaculate Conception of the Virgin in Italy, 1515–51
Authors: Preston Patrick 
Published: March 2016

The development of the doctrine of the Immaculate Conception of the Virgin has a long history. This article deals with a small but important segment of this development, by providing some account of what was at stake and of the main stages by which the contest was fought out, principally within the Dominican Order, between 1515 and 1551.The development here considered is really sandwiched between two Councils, the Fifth Lateran on the one hand, and Trent on the other, at which the thought of settling a very contentious issue was first entertained and then dismissed. The need for a settlement became apparent in the fifteenth century when the increasing popularity of the doctrine exacerbated the longstanding rivalry between the Franciscans, its principal devotees, and the Dominicans, its traditional opponents. Pope Sixtus IV went some way towards satisfying the Immaculists by the constitution Cum praeexcelsa of 1476, but the constitution Grave nimis of 1483 gave some satisfaction to their opponents, because it explicitly stated that, in the case of this doctrine, the Church had not yet made up its mind.
The French exiled clergy in England and national identity, 1790–1815
Authors: Bellenger D. T. J. 
Published: March 2016

Revolution confuses nationality. The French Revolution drove from France’s shores many émigrés who carried the conviction that they, rather than the masters of the new order, enshrined the true France. This sentiment was encouraged by the experience of exile which produced an exaggerated consciousness of Frenchness, especially among the clergy.This paper has two intentions. Firstly it wishes to show how internal and external influences worked on the exiles in England to create a mentality of deep separation. Secondly it wishes to hint at the implications of this separation especially in that highly developed sense of religio-national identity which became so clear a characteristic of the emigration.
The Council of London of 1342
Authors: Bolton Brenda 
Published: March 2016

Now that the statutes formerly ascribed to Winchelsey and Reynolds have been shown to derive from other sources, those of John Stratford, issued after the Second Council of London (1342), are seen to stand out as the most significant body of provincial legislation in the later Middle Ages. Their relative importance is enhanced by the paucity of such legislation in this period in comparison with the considerable volume produced in the course of the thirteenth century.On investigation, Stratford’s constitutions appear significant in the corpus of medieval ‘administrative’ canon law. Not only do they show signs of the friction existing between the lay and ecclesiastical jurisdictions and experienced both by Pecham and Winchelsey, but also of the recurring clerical concerns, frailties of conduct, and malpractices of church courts and officials alike. Provincial legislation springs partly from local imperfections, and partly from more general circumstances. Political considerations may have been critical in the decision to issue constitutions. There is justification, therefore, for first examining the political context in which these constitutions arose.
‘Change4Life Smart Swaps’: quasi-experimental evaluation of a natural experiment
Authors: Wrieden Wendy L , Levy Louis B 
Published: March 2016

AbstractObjectiveTo evaluate the impact on food purchasing behaviour of the ‘Change4Life Smart Swaps’ campaign to encourage families to make small changes to lower-fat or lower-sugar versions of commonly eaten foods and drinks.DesignQuasi-experimental study comparing the proportion of swaps made by an intervention group (267 families who had signed up to the ‘Smart Swaps’ campaign promoted through various media, including television and radio advertising in early 2014) and a comparison group (135 families resident in Wales, signed up for ‘Change4Life’ materials, but not directly exposed to the ‘Smart Swaps’ campaign). During weeks 1, 2 and 3 of the campaign participants were asked to record their purchases of dairy products, carbonated drinks and breakfast cereals, using a mobile phone app questionnaire, when making a purchase within the category.SettingEngland and Wales.SubjectsFamilies registered with ‘Change4Life’.ResultsIn weeks 2 and 3 a significantly higher percentage of the intervention group had made ‘smart swaps’ than the comparison group. After week 3, 58 % of participants had swapped to a lower-fat dairy product compared with 26 % of the comparison group (P<0·001), 32 % of the intervention group had purchased a lower-sugar drink compared with 19 % of the comparison group (P=0·01), and 24 % had made a change to a lower-sugar cereal compared with 12 % of the comparison group (P=0·009).ConclusionsIn the short term a national campaign to change purchase habits towards healthier products may have some merit but the sustainability of change requires further investigation.