Books: 'Bishop's courts'

1

Krückmann, Peter Oluf. Residences of the prince-bishops in Franconia: The courts of the Schönborns and of other prince-bishops along the River Main. Munich: Prestel, 2002.

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2

Emmison, F. G. Essex wills: The Bishop of London's Commissary Court, 1587-1599. Chelmsford, Essex: Essex Record Office in collaboration with the Friends of Historic Essex, 1998.

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3

Jónsson, Már, ed. Guðs dýrð og sálnanna velferð: Prestastefnudómar Brynjólfs biskups Sveinssonar, 1639-1674. Reykjavík: Háskólaútgáfan, 2005.

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4

Carden, Ronald M. William Montgomery Brown (1855-1937): The Southern Episcopal bishop who became a communist. Lewiston, N.Y: Edwin Mellen Press, 2007.

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5

Birnbaum, Marianna D. Thr orb and the pen: Janus Pannonius, Matthias Corvinus and the Buda Court. [Budapest, Hungary]: Balassi, 1996.

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6

(Firm), Bearnes. The principal contents of Bishops Court, Clyst St. Mary, near Exeter: Including important gothic revival furniture and metalwork designed by William White. Torquay: Bearne's, 1994.

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7

The court book of Mende and the secular lordship of the bishop: Recollecting the past in thirteenth-century Gévaudan. Toronto: University of Toronto Press, 2008.

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8

Der Konstanzer Bischofshof im 14. Jahrhundert: Herrschaftliche, soziale und kommunikative Aspekte. Ostfildern: Jan Thorbecke, 2005.

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9

Marshall, William. Church Life in Hereford and Oxford,1660-1760: A study of two sees. Lancaster, [London]: Carnegie, 2009.

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10

Ambrose of Milan: Church and court in a Christian capital. Berkeley: University of California Press, 1994.

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11

Couton, Georges. La chair et l'âme: Louis XIV entre ses maîtresses et Bossuet. Grenoble: Presses universitaires de Grenoble, 1995.

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12

Church of England. Diocese of Chichester. Consistory Court. Calendar of Sussex marriage licences recorded in the Consistory Court of the Bishop of Chichester for the Archdeaconry of Lewes, August, 1670, to March, 1728-9. and in the peculiar court of the Archbishop of Canterbury for the Deanery of South Malling, May, 1620, to December, 1732. [s.l.]: Sussex Record Society, 1998.

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13

Aspekti na novinarskata teorija i praktika: Žanrovi. Skopje: Matica makedonska, 1999.

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14

Clarke, Peter. Western Canon Law in the Central and Later Middle Ages. Edited by Heikki Pihlajamäki, Markus D. Dubber, and Mark Godfrey. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198785521.013.14.

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This chapter explores a significant period in the formation, teaching, and application of canon law. Firstly, it marked the emergence of a universal body of Western canon law which remained in force among Catholics down to 1917; and the chapter will survey recent scholarly debate about the development of this corpus of canon law. Secondly, universities appeared and established the systematic teaching and study of canon (and civil) law. Canon law collections were often compiled in this milieu, and university teachers produced commentaries and other literature on this law, which influenced how it was interpreted and applied in practice. Thirdly, regular church courts emerged across Western Europe as forums for settling disputes and prosecuting crimes that came under canon law. These courts formed an international hierarchy with the papal Curia at its apex, the highest ecclesiastical court of appeal, and stretching down to bishops’ and archdeacons’ courts at diocesan level.

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15

Hardy, Duncan. Arbitration and Para-Judicial Mediation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827252.003.0003.

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Despite the preoccupation of German legal scholarship with institutional courts such as Landgerichte, the majority of judicial and para-judicial activity involving Upper German elites took place within ad hoc meetings of arbitrators or mediators. Arbitration, understood in the broadest sense as a form of organized multilateral negotiation, was the preferred means by which all types of political actors resolved disputes and conflicts, in part because of the lack of a centralized authority capable of providing an enforceable judicial framework. Abundant evidence survives of princes, bishops and abbots, noblemen and women, urban governments, and even village leaders participating in arbitration, either as litigants or mediators. Arbitration typically took place at appointed meetings or assemblies known as Tage (diets). Additionally, even ostensibly official and institutionalized courts, such as the imperial aulic court at Rottweil, resembled temporary arbitrational panels in their procedures and in the judicial discourses employed in their documentation.

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16

Hanawalt, Barbara A. The City and the Crown. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190490393.003.0003.

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The crown was always present for London, both as a threat and as a major source of livelihood. The city’s charter and its right to govern its own affairs came from the king. But the relationship between the city and the crown was tenuous. The king could revoke the charter and take the government of London into his own hands, and the king did so on occasion. City officials were quick to quell riots, particularly the gild rivalries that would give the crown an excuse. The royal court and the nobles and bishops who congregated there provided a market for the luxury goods that London imported or produced. Suitors to the courts stayed in London and contributed to its wealth. London, the largest city in England, was a model for other cities. Coronations and royal events passed through London to Westminster, and the city staged lavish welcoming ceremonies.

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17

Nowakowska, Natalia. A Smoked Pig, Monsters, and Sheep. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813453.003.0007.

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How did the clerical leadership of the church in Poland and Prussia respond to the early Reformation? This chapter shows that paradoxical but ultimately ‘lax’ policy towards Lutheranism was not just a feature of royal government in this monarchy, but one also shared by the local church. Polish bishops issued fierce statutes against heresy, and their clergy wrote anti-Lutheran polemics, but the reality behind this rhetoric was rather different. Of the sixty or so individuals tried by church courts for Lutheranism, 90 per cent went unpunished. Being ‘of the Lutheran sect’ was treated as a minor misdemeanour; by contrast, fornicating clergy went to jail. Polish bishops preferred to convert Lutherans in private, and much local polemic was irenic. A minority of clergy found such ‘toleration’ reprehensible, but the Polish church leadership joined with Sigismund I in seeing Lutherans as people in theological error, but not an Other requiring urgent persecution.

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18

M, Shorrocks D. M., Still, John, Bishop of Bath and Wells, 1543?-1608., and Somerset Record Society, eds. Bishop Still's visitation 1594. and the 'smale booke' of the clerk of the peace for Somerset 1593-5. Taunton: Somerset Record Society, 1998.

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19

Hill QC, Mark. Ecclesiastical Law. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807568.001.0001.

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This fourth edition has been revised and updated to take account of significant changes in the substantive law, specifically: the effects of the Ecclesiastical Jurisdiction and Care of Churches Measure 2017; the overhaul of the procedure in the Consistory Court in consequence of the Faculty Jurisdiction Rules 2015; substantial repeals in the Statute Law (Repeals) Measure 2017 and the new procedure under the Legislative Reform Measure 2017; the effect of the House of Bishops' Declaration on the Ministry of Bishops and Priests concerning provision for traditionalists; and the role of the Independent Reviewer under the Priests (Resolution of Disputes Procedure) Regulations 2014. The book offers commentary, analysis, and various materials. Materials include: the Canons of the Church of England, together with the Measures and Rules (updated to 2018) regulating the faculty jurisdiction and clergy discipline.

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20

Doane, George Washington. Record of the Proceedings of the Court of Bishops Assembled for the Trial of the Rt. Rev. George Washington Doane, Bishop of New Jersey. HardPress, 2020.

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21

Meldrum, Tim. A women's court in London: Defamation at the Bishop of London's Consistory Court, 1700-1745. 1994.

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22

From Sherborne to a See: The Life of Bishop David Coutts. Hyperion Books, 1989.

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23

Scott, Tom. The Spoils of War. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198725275.003.0027.

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Despite its Catholicism, Fribourg, as a former subject, sought to revenge itself upon Savoy by laying claim to the northern Chablais (with covert backing from the Catholic Valais) and to Gruyère, whose counts were Savoy vassals. Bern was prepared to accede to some of Fribourg’s demands, but denied it Vevey, which would have given Fribourg a port on Lake Geneva. Fribourg was exposed as a fickle defender of Gruyère, where plans already envisaged partition of the county with Bern. Bern expelled the bishop from Lausanne and annexed his territory, though some communes were later ceded to Fribourg and remained Catholic. Deep divisions over territory saw Fribourg vainly claim half the Vaud. The Vaud communes were ransomed, though former Lausanne episcopal communes and the three common lordships were exempted.

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24

Handschy, Daniel. Eucharistic Ecclesiology. Edited by Stewart J. Brown, Peter Nockles, and James Pereiro. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199580187.013.47.

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As the constitutional reforms of the 1820s and 1830s called into question the nature of the establishment of the Church of England, leaders of the Oxford Movement looked to the American Episcopal Church as an example of a Church not dependent on state establishment. Bishops Samuel Seabury and John Henry Hobart had constructed a constitution for the American Episcopal Church based on a ‘purely spiritual’ episcopacy and a doctrine of eucharistic sacrifice. Their example influenced Hugh James Rose, John Henry Newman, E. B. Pusey, and John Keble in the course of the Oxford Movement, and this in turn influenced the course of the Ritualist movement within the American Episcopal Church.

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25

Hill QC, Mark. The Canons of the Church of England. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807568.003.0009.

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This section presents the canons of the Church of England. It begins with a background on the Church of England, focusing on the Thirty-Nine Articles of Religion, The Book of Common Prayer, and the form and manner of making, ordaining, and consecrating of bishops, priests, and deacons, along with the doctrine and government of the Church, the royal supremacy, and schisms within the Church of Christ. The chapter proceeds by discussing the Church's divine service and administration of the sacraments; church ministers, their irdination, functions, and charge; the order of deaconesses; the lay officers of the Church; things appertaining to churches; the ecclesiastical courts; and the synods of the Church. Finally, it explains how any canon to the repealed enactment may be interpreted.

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26

Chase, Philander. Bishop Chase's Reminiscences: An Autobiography - Vol II. Camp Press, 2007.

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27

Cheyne, Ernest. Probate Records of the Courts of the Bishop and Archdeacon of Oxford, 1516-1732 (Index Library). British Record Society, 1985.

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28

Cortese, Maria Elena. Between the City and the Countryside. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198777601.003.0013.

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The subject of this chapter is the relationship between the Tuscan cities and the families belonging to the middle ranks of the lay aristocracy, from the late tenth until the early twelfth century. Taking the case-study of Florence as a starting point, a comparison with other cities of the Tuscan March in the same period (Lucca, Pisa, Arezzo, Pistoia, and Siena) will be sketched, to see that during the eleventh century we can find a similar situation in different contexts. In fact almost everywhere the ‘mid-level’ aristocracy held extensive and dispersed landholdings, many castles and private churches in the countryside, but important urban and suburban holdings as well. They established political, social, and economic connections with the primary wielders of regional power (the marquis, the counts, the bishops and other important ecclesiastical institutions) and gravitated on the cities, taking part to urban politics and probably living there some periods during the year. The situation in Florence, however, rapidly changed during the protracted crisis of the Tuscan March at the end of the eleventh and in the early twelfth centuries, when the rural aristocracy confronted a major crisis: many lineages rapidly fragmented, the splintered branches concentrated on building compact rural lordships, and they turned their backs on Florence, without playing a role in the emerging comune. But, in the same context of the decline of the March, in other Tuscan cities the separation between rural and urban aristocracies did not take place, or at least seems to have been not so stark and dramatic. Paying attention to the strength of several factors (power of the bishops, economic attraction, connections with powerful counts families etc.), different situations will be compared to reflect about the political behaviour of rural aristocracies and their degree of integration in the urban elites during the so-called ‘consular period’.

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29

Scott, Tom. The Struggle for Geneva. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198725275.003.0022.

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Savoy’s aggression towards Geneva devolved upon the League of the Spoon, a band of Savoyard noblemen. The bishop hoped to shore up his dwindling authority by joining the Burgrecht with Fribourg and Bern, but was rebuffed. The Genevan council instead stripped him of the vidomnat and in 1529 instituted its own civic court of justice. The bishop fled and in 1533 was finally expelled. Bern’s adoption of the Reformation in 1528 unleashed a revolt in the Bernese Oberland, which dashed any hope of lending practical help to Geneva. Meanwhile, continuing tensions within Geneva led to the flight of many Mammelus and confiscation of their property. Duke Charles sought cancellation of the city’s Burgrecht. Negotiations led to a judgement which declared the Burgrecht unlawful. Savoy now sought to drive a wedge between Protestant Bern and Catholic Fribourg.

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30

Punishment And Penance Two Phases In The History Of The Bishops Tribunal Of Novara. University of Toronto Press, 2012.

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31

(Contributor), John Boles, ed. William Montgomery Brown (1855-1937): The Southern Episcopal Church Bishop Who Became a Communist. Edwin Mellen Pr, 2007.

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32

Jong, Mayke de. The Two Republics. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198777601.003.0036.

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According to Chris Wickham, a culture of the public was the strongest inheritance of Rome, and it existed until c.1000. Even in the early medieval West, with its relatively weak states, the notion of a domain that was publicus remained a pervasive one; it was primarily associated with royal property, law courts, royal officials, and assemblies, both great and small (Wickham, The Inheritance of Rome, p. 562). I could not agree more, but I would also include bishops and abbots, episcopal synods, and royal monasteries. This contribution argues that in any conceptualization of public authority in the early medieval West the church cannot be left out. With a focus on narrative and administrative sources from the West Frankish kingdom (c.840–880) the chapter investigates the semantic field of publicus and its derivatives, especially in the increasingly acrimonious debates about church property that emerged during the reign of Charles the Bald. It is in this context that new notions of a public domain and its ensuing obligations were most clearly and actively articulated.

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33

Calendar of probate and administration acts, 1407-1541, and abstracts of wills, 1541-1581, in the court books of the Bishop of Hereford. London: British Record Society, 1989.

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34

Stafford, Pauline. After Alfred. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198859642.001.0001.

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This book traces the development of a group of anonymous, vernacular, annalistic chronicles—‘the Anglo-Saxon chronicles’—from their genesis at the court of King Alfred to their end at the Fenland monastery of Peterborough. It reconsiders them in the light of wider European scholarship on the politics of history-writing. It covers all surviving manuscript chronicles, with detailed attention being paid to palaeography, layout, and content, and identifies key lost texts. It is concerned with production, scribe-authors, patrons, and audiences. The centuries these chronicles cover were critical to the making of England and saw its conquest by Scandinavians and Normans. They have long been part of the English national story. The book considers the impact of this on their study and editing. It stresses their multiplicity, whilst identifying a tradition of writing vernacular history. It sees that tradition as an expression of the ideology of a southern elite engaged in the conquest and assimilation of old kingdoms north of the Thames, Trent, and Humber. The book connects many chronicles to bishops and especially to archbishops of York and Canterbury. Vernacular chronicling is seen, not as propaganda, but as engaged history-writing closely connected to the court, whose networks and personnel were central to the production of chronicles and their continuation. The disappearance of the English-speaking elite after the Norman Conquest had profound impacts on them, repositioning their authors in relation to the court and royal power, and ultimately resulting in the end of the tradition of vernacular chronicling.

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35

Lippiatt, G. E. M. Duke of Narbonne and Count of Toulouse. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805137.003.0007.

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Simon’s dynamism failed just as his crusade reached its zenith in the acquisition of the county of Toulouse. Though Simon’s introduction of French feudal patterns and antiheretical policies stood in stark contrast to the government of his Raymondine predecessors, their dynastic eminence offered more incentive to maintain iconographic continuity and cultivate ties with traditionally favoured abbeys. As in the viscounties, cultivation of local nobles, appointment of French followers to key posts, preservation of urban liberties, and patronage of Cistercians and bishops all undergirded Simon’s regime. But even with this broad base of support, Simon was finally undone by the southern resurgence that focused on the fatal exception to his characteristic urban lenience: Toulouse. His inability to accommodate the independence of his ostensible capital allowed it to serve as a rallying point for the disaffected aristocracy of the region, and it was before its walls that Simon met his bloody end.

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36

Yarrow, Simon. 3. Saints in the Middle Ages. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780199676514.003.0003.

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The Church’s triumphal collaboration with the Roman Empire had ended by 500 ce. Political authority hung on in the West through the accommodation reached between two new forms of leadership, the holy man bishop and the Christian king. Saints and their relics—venerated at cathedrals, the court chapels of kings, and monasteries—fostered a new civilization, Latin Christendom. ‘Saints in the Middle Ages’ discusses the Carolingian reform of the cult of saints; the roles of saints in religious life in the Byzantine Empire; the changing relationship between church and saints in the later Middle Ages as a result of papal-led reformation; and the vernacularization of saintly patronage from the 13th‒15th centuries.

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37

O'Hara, Alexander. Columbanus’s Ulster Education. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190857967.003.0005.

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This chapter looks at the context for Columbanus’s time at Bangor and in particular the possible influence on him of the British bishop Uinniau and his own abbot, Comgall. Uinniau’s network linked him with both the British Church of Gildas and the emerging Uí Néill dynasties, while Comgall was a member of the Cruithnian people of Antrim. By the time Columbanus came within their orbit, both men were located in the core territory of the kingdom of the Ulaid, in modern County Down. The chapter argues that the specifics of the location and personalities involved proved to be defining influences on Coumbanus’s development.

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38

McLynn, Neil B. Ambrose of Milan: Church and Court in a Christian Capital. University of California Press, 1994.

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39

McLynn, Neil B. Ambrose of Milan: Church and Court in a Christian Capital. University of California Press, 1994.

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40

Long, William. The Case Of Long V. Bishop Of Cape Town: Embracing The Opinions Of The Judges Of The Colonial Court. Kessinger Publishing, LLC, 2007.

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41

Long, William. The Case Of Long V. Bishop Of Cape Town: Embracing The Opinions Of The Judges Of The Colonial Court. Kessinger Publishing, LLC, 2007.

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42

Duffus, Hardy Thomas. Registrum Palatinum Dunelmense Vol. 4: The Register of Richard de Kellawe, Lord Palatine and Bishop of Durham, 1311-1316. University of Cambridge ESOL Examinations, 2012.

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43

Duffus, Hardy Thomas. Registrum Palatinum Dunelmense Vol. 1: The Register of Richard de Kellawe, Lord Palatine and Bishop of Durham, 1311-1316. University of Cambridge ESOL Examinations, 2012.

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44

M, Barratt D., Howard-Drake Joan, Priddey Mark, Oxfordshire Record Society, Church of England. Diocese of Oxford. Consistory Court., and Church of England. Archdeaconry of Oxford. Court., eds. Index to the probate records of the Courts of the Bishop and Archdeacon of Oxford, 1733-1857 and of the Oxfordshire peculiars, 1547-1856. Oxford: Oxfordshire Record Society, 1997.

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45

Joan, Howard-Drake, Barratt D. M. 1923-, Priddey Mark, and British Record Society, eds. Index to the probate records of the Courts of the Bishop and Archdeacon of Oxford, 1733-1857 and of the Oxfordshire peculiars, 1547-1856. London: British Record Society, 1997.

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46

Scott, Tom. The Peace of Basel and Its Aftermath. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198725275.003.0009.

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It is doubtful whether the Peace of Basel (October 1499) constituted a watershed, let alone marking the supposed severance of the Swiss Confederation from the Holy Roman Empire. Nevertheless, there were no further serious military engagements, and the German Peasants’ War (1524–6), with its origins on the Hochrhein barely spilled over into Switzerland, except for Schaffhausen’s territory, which lay north of the river. Emperor Maximilian now wished to use Switzerland as a reservoir of mercenaries in his international campaigns. That culminated in the conclusion of the Hereditary Agreement of 1511 between Austria and Switzerland. The Basel peace did, however, require Konstanz to surrender the territorial court, but that left the position of Konstanz itself unresolved. Maximilian insisted that the city remain open to imperial troops. Sovereignty over the Thurgau remained contentious between Zürich, the abbot of St Gallen, the bishop of Konstanz, and the local jurisdictional lords.

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47

O'Hara, Alexander. Columbanus and Shunning. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190857967.003.0007.

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Although it is easy to read our patchy evidence about Columbanus as depicting a lone Irish figure with his deviant Easter tradition battling against a continental ecclesiastical hierarchy comprising bishops and the pope, this paper’s close reading and contextualization of the evidence provides a more nuanced picture. It reveals extensive common ground between the high Christian standards of both Columbanus and Gregory the Great, over against the laxity of the Gallic episcopate, and then focuses on the issue of “shunning,” or withholding oneself from relations with Christians one perceives as sinful, although they have not been excommunicated. A second section examines the Insular background to this, focusing on Gildas’s writings. Finally the third section turns to Columbanus’s dealings with the Merovingians, using the Insular tradition of shunning as a way of re-reading Jonas’s account of how relations between Columbanus and the royal court soured, ending in his exile. Encounters between Columbanus and those with whom he came into contact on the continent have been characterized as confrontation and controversy, reflecting one important aspect of his relations with leading figures. This perception of Columbanus arises from the patchy nature of historical sources. This chapter interrogates the few available sources and tries to place them in context and understand the issues surrounding them. First it investigates his relationship with Gregory the Great, raising the issue of “shunning,” or withholding oneself from relations with Christians one perceives as sinful, although they have not been excommunicated. Then it turns to Columbanus’s dealings with the Merovingians leading up to his exile, using the awareness of shunning as a way of re-reading Jonas’s account of how relations between Columbanus and the royal court soured, ending in his exile.

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48

Nowakowska, Natalia. King Sigismund of Poland and Martin Luther. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813453.001.0001.

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This first major study of the early Reformation and Polish monarchy for over a century asks why Crown and church in the reign of King Sigismund I (1506–48) did not persecute Lutherans. It offers a new narrative of Luther’s dramatic impact on this monarchy—which saw violent urban Reformations and the creation of Christendom’s first Lutheran principality by 1525—placing these events in their comparative European context. Sigismund’s realm appears to offer a major example of sixteenth-century religious toleration: the King tacitly allowed his Hanseatic ports to enact local Reformations, enjoyed excellent relations with his Lutheran vassal duke in Prussia, allied with pro-Luther princes across Europe, and declined to enforce his own heresy edicts. Polish church courts allowed dozens of suspected Lutherans to walk free. Examining these episodes, this study does not treat toleration purely as the product of political calculation or pragmatism. Instead, it reconstructs the underlying cultural beliefs about religion and church held by the King, bishops, courtiers, literati, and clergy—asking what they understood ‘Lutheranism’ and ‘catholicism’ to be? It argues that the ruling elites of the Polish monarchy did not persecute Lutheranism because they did not perceive it as a dangerous Other—but as a variant form of catholic Christianity within an already variegated late medieval church, where social unity was more important than doctrinal differences. Building on John Bossy, and borrowing from J. G. A. Pocock, it proposes a broader hypothesis on the Reformation as a shift in the languages and concept of orthodoxy.

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49

Clark, Elizabeth A. Melania the Younger. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190888220.001.0001.

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Melania the Younger: From Rome to Jerusalem analyzes one of the most richly detailed stories of a woman of late antiquity. Melania, an early fifth-century Roman Christian aristocrat, renounced her many possessions and staggering wealth to lead a life of ascetic renunciation. Hers is a tale of “riches to rags.” Born to high Roman aristocracy in the late fourth century, Melania encountered numerous difficulties posed by family members, Roman officials, and historical circumstances themselves in disposing of her wealth, property spread across at least eight Roman provinces, and thousands of slaves. Leaving Rome with her entourage a few years before Gothic sack of Rome in 410, she journeyed to Sicily, then to North Africa (where she had estates upon which she founded monasteries), before settling in Jerusalem. There, after some years of semi-solitary existence, she founded more monastic complexes. Toward the end of her life, she traveled to Constantinople in an attempt to convert to Christianity her still-pagan uncle, who was on a state mission to the eastern Roman court. Throughout her life, she frequently met and assisted emperors and empresses, bishops, and other high dignitaries. Embracing an extreme asceticism, Melania died in Jerusalem in 439. Her Life, two versions of which (Greek and Latin) were discovered in the late nineteenth and early twentieth centuries, was composed by a longtime assistant who succeeded her in directing the male and female monasteries in Jerusalem. An English translation of the Greek version of her Life accompanies the text of this book.

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50

Brodie, Thomas. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827023.003.0007.

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The devastation inflicted by Allied bombing, and the experiences of wartime bereavement and enemy occupation, delivered powerful emotional as well as physical blows to the Catholic communities of the Rhineland and Westphalia in the years 1944–5. Conferring meaning to these traumatic events in the aftermath of German defeat, together with the preceding years of war and National Socialist dictatorship, presented a significant theological and political challenge to clergymen. Writing in a pastoral letter of 18 April 1945, shortly after Münster’s fall to Allied forces, Bishop Galen lamented that ‘I am not even going to attempt to count and write down all of the various forms of suffering, which press upon each and every one of us.’ In seeking to provide meaning to the war and its victims, Galen could only state that: ‘God allowed it to happen’ as a ‘consequence and punishment for sin’....

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Books on the topic 'Bishop's courts'

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