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Journal articles on the topic 'Church of England. Archdeaconry of York'

Author: Grafiati

Published: 22 February 2023

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1

Maynard, W. B. "The Response of the Church of England to Economic and Demographic Change: the Archdeaconry of Durham, 1800–1851." Journal of Ecclesiastical History 42, no. 3 (July 1991): 437–62. http://dx.doi.org/10.1017/s0022046900003389.

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The history of the Established Church from the 1740s to the 1830s is viewed as a period of inertia and complacency. Failure to respond to the exigencies of the economic and demographic revolutions resulted in the increasing weakness of the National Church when compared with extra-establishment religion. In the face of increasing pastoral responsibilities, the Church was slow to augment its existing accommodation, or to respond to the challenge of modifying the ancient parochial structure in the face of patron and incumbent interest, and increasing Nonconformist hostility. The resulting decline of the Church from its near monopoly position in 1800, to that of a minority Establishment by 1851, is well documented. Yet while the general pattern of Church extension is known, there have been few studies of the Anglican decline at the diocesan level. Of the twenty-seven dioceses in existence in 1800 one is of particular importance – the diocese of Durham, ‘where the Church was endowed with a splendour and a power unknown in monkish times and in Popish countries’. Here the Church possessed its greatest concentration of resources; here also it was to suffer its greatest reverses.

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2

Beattie, Cordelia. "Married Women's Wills: Probate, Property, and Piety in Later Medieval England." Law and History Review 37, no. 1 (February 2019): 29–60. http://dx.doi.org/10.1017/s0738248018000652.

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This article responds to a debate about the clash between canon law and common law positions on whether married women in England could make wills and what freedoms they had in terms of bequeathing property. In particular, it revises the argument that wives largely ceased to make wills c.1450 by arguing that local customs should be given more attention. The article offers a detailed study of the surviving wills in the deanery of Wisbech 1465–77, its linked diocese of Ely 1449–1505, and the probate acta of the Archdeaconry of Buckingham 1483–97, in order to demonstrate that there was regional variation in the decline in married women's will-making. In particular, a focus on court books, which included visitation material alongside the enrolled wills and probate acta, enables more to be said about the kinds of married women who continued to make wills and their motivations. The article argues that in these areas, as well as a continued tendency for wives who had some land or buildings to make wills, married women who had close connections with men who acted as churchwardens or jurors in church courts were also more likely to have their wills proved, even when they had little to bequeath.

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3

Dobson, Edward. "General Synod of the Church of England." Ecclesiastical Law Journal 25, no. 1 (January 2023): 91–93. http://dx.doi.org/10.1017/s0956618x22000783.

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4

Hughes Carew, Sion. "The Convocations of Canterbury and York." Ecclesiastical Law Journal 21, no. 1 (January 2019): 19–47. http://dx.doi.org/10.1017/s0956618x18000923.

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The Convocations of Canterbury and York are of ancient origin and bring together clergy in a deliberative and legislative body. The convocations have been reformed at various points in their existence, notably in the Reformation and during twentieth-century reforms of Church government. While they have waxed and waned in terms of importance and influence, the two convocations remain important components of the complex system of government of the Church of England.

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5

Clark, Richard. "How was the Church of England Restored in the 1660s? Bishop Hacket, the Act of Uniformity of 1662, and the Archdeaconry of Derby." Midland History 38, no. 1 (March 2013): 16–35. http://dx.doi.org/10.1179/0047729x13z.00000000015.

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6

Thurlby, Malcolm. "THE ABBEY CHURCH OF LESSAY (MANCHE) AND ROMANESQUE ARCHITECTURE IN NORTH-EAST ENGLAND." Antiquaries Journal 94 (July 1, 2014): 71–92. http://dx.doi.org/10.1017/s0003581514000262.

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The date of the Romanesque fabric of the abbey church of Lessay (Manche, France) has been much debated by architectural historians. Was the eastern arm of the church completed by the time of the burial of Eudes de Capel in the choir on 3 August 1098? Or do features such as the high rib vault and scalloped capitals preclude a date in the late eleventh century? This paper argues that the choir was completed by 1098, and that the master mason of Lessay was acquainted with architectural developments in north-east England in the 1080s and early 1090s, especially those at York Minster, St Mary's Abbey, York, and allied churches.

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7

Cairovic, Ivica. "Relationship of church and state in Anglo-Saxon England in the first half of the 8th century: The case of the King Eadberht (737/738-758) and the archbishop of Ecgbert (735-766)." Zbornik Matice srpske za drustvene nauke, no. 171 (2019): 411–21. http://dx.doi.org/10.2298/zmsdn1971411c.

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Eadberht was the king of Northumbria from 737/738 until 758, and his reign was understood and interpreted through the centuries as a return to the imperial desires and hints that the Nortambrian rulers had in the 7th century. On the other hand, the economic development of the northern part of the British Isles was obvious in this period. Although Eadberht had major internal political problems, as several candidates for the position of the ruler were a permanent danger, he confirmed his status in several battles in which he defeated the rivals for the throne and continued to rule independently. 421 In the year of 758, Eadberht abdicated for the benefit of his son and settled down in York, where his brother Ecgbert was Archbishop. This act shows that the prodigious relationship between these two rulers was one of the strongest links in an unbroken chain of close relations between state and Church in the first half of the 8th century. Archbishop Ecgbert died in 766 and was buried in the Cathedral Church in York. During his archbishop service, Ecgbert was seen as a church reformer, but the same continued after his death, as indicated by the creators of the canons and disciplinary provisions for the Anglo-Saxon clergy and the laity who attributed their writings to Ecgbert. It is concluded that Ecgbert was serving the Church in the canonical, dogmatic, pastoral, and exegetical fields. On the other hand, concerning the state, the authorities and Anglo-Saxon society, in general, had the help of his brother, King Eadberht. It was this family relationship that paved the way for the relationship between the Church and the state in Anglo-Saxon England. Thus, a very close relationship between the Archbishop and the King in the later period of the British Isles is proof of the tradition that started in the first half of the 8th century in Northumbria and York. On the other hand, the relationship between Church and state property was established in the earlier period, and in the period when Ecgbert and Eadberht ruled, it is only directed to the family of the ruling house deciding on the property of the Church and the state. One of the best examples for this is family monasteries, headed by a hegumen from the ruling family, who worked with a relative who ruled the areas in which the monastery was. This paper analyzes available historical sources to determine the relationship between clergymenand rulers in Anglo-Saxon England in the first half of the 8th century. The historical methodology in this study will describe the relationship between Church and State in Anglo-Saxon England, on the example of Eadberht, King Northumbria (737/738-758), and his brother Ecgbert, the first Archbishop of York (735-766). An example of the symphony of church and state in Anglo-Saxon England in the first half of the 8th century is the example of Ecgbert and Eadberht, that can serve to understand later historical phenomena in the history of the Church and the state of Western Europe, especially when analyzing the phenomenon of investiture. Thus, the proposed research with its conclusion hypotheses can serve as a first step in the process of analyzing the phenomenon of investiture and its eventual conclusion in the late Middle Ages in Western Europe.

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Beglov, Alexey. "Religious Life in the USSR and the Allied Policy of 1943: the Perspective of an American Assumptionist." Novaia i noveishaia istoriia, no. 5 (2022): 173. http://dx.doi.org/10.31857/s013038640020319-8.

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The article considers one of the aspects of the transformation of the religious policy of the Soviet leaders during the Great Patriotic War. In 1941–1943 one of the main addressees of this policy were the allies of the USSR in the anti-Hitler coalition. The document on which this article is centred reflects the British view of the rapprochement between the Russian Orthodox Church and the Church of England in 1943. It is a report to the Vatican compiled by Fr Leopold Braun AA, Rector of the Catholic parish of St Louis in Moscow. The American priest describes the overall picture of religious and near-religious life in the country from the summer to the autumn of 1943; informs the Holy See of the circumstances of the 1943 Council of the Russian Orthodox Church and the election of Patriarch Sergius; details the visit to Moscow of Archbishop Cyril Garbett of York. Fr Braun emphasises the religious dimension of this visit. He claims that some members of the British diplomatic corps and journalists expected liturgical communion to be established between the Russian Orthodox Church and the Church of England. These assumptions were not confirmed by members of the British delegation, but reflected the sentiments of part of British society.

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SWANSON, R. N. "A Canon Lawyer's Compilation from Fifteenth-Century Yorkshire." Journal of Ecclesiastical History 63, no. 2 (March 15, 2012): 260–73. http://dx.doi.org/10.1017/s0022046910001144.

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The numerous surviving formulary volumes compiled by ecclesiastical administrators and lawyers in pre-Reformation England are valuable but neglected adjuncts to the period's surviving church court records. Using material in a fifteenth-century volume originally compiled by a lawyer of the courts at York, this article demonstrates the utility of such volumes to supplement and complement the surviving court books and papers. In particular it draws attention to two cases taken to the Council of Constance. These add to evidence of England's acceptance of that assembly's jurisdictional claims, and illustrate England's integration into the court structures of the broader Catholic Church.

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Rowbotham, David J. "Analgesics: the Dawn of a New Era?" British Journal of Anaesthetic and Recovery Nursing 2, no. 2 (May 2001): 2. http://dx.doi.org/10.1017/s1742645600000528.

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Iam fortunate, if that is the correct word, to have several responsibilities other than those of my day job. One of these is Chairman of the Scientific Programme Committee of the Pain Society. Indeed, as I sit writing this missive with one hand, the other hand is busy packing my bags for this year's annual 4–day meeting in York. The General Synod of the Church of England hold their meeting on the University of York campus every year, so it will be no surprise for those of you who know any members of the Pain Society that it is perfect for their needs.

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11

Dudley, Martin. "Unity, Uniformity and Diversity: the Anglican Liturgy in England and the United States, 1900-1940." Studies in Church History 32 (1996): 465–75. http://dx.doi.org/10.1017/s0424208400015576.

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‘Uniformity’, declared Sir John Nicholl, one of the greatest of Anglican ecclesiastical lawyers, ‘is one of the leading and distinguishing principles of the Church of England - nothing is left to the discretion and fancy of the individual.’ At the Reformation the English Church was distinguished not by the decisions of councils, confessional statements, or the writings of particular leaders, but by one uniform liturgy. This liturgy, ‘containing nothing contrary to the Word of God, or to sound Doctrine’ and consonant with the practice of the early Church, was intended to ‘preserve Peace and Unity in the Church’ and to edify the people. It was also opposed to the ‘great diversity in saying and singing in Churches within this Realm’ and, abolishing the liturgical uses of Salisbury, Hereford, Bangor, York, and Lincoln, it established that ‘now from henceforth all the whole Realm shall have but one Use’. This principle of liturgical uniformity was enshrined in the several Acts of Uniformity from that of the second year of King Edward VI to that of the fourteenth year of Charles II, amended, but not abolished, in the reign of Queen Victoria. It was a principle conveyed to the churches in the colonies so that, even if they revised or abandoned the Book of Common Prayer in use in England, as the Americans did in 1789, what was substituted was called ‘The Book of Common Prayer and declared to be ‘the Liturgy of this Church’ to be ‘received as such by all members of the same’. The principle of uniformity was modified during the Anglican Communion’s missionary expansion. The Lambeth Conference of 1920 considered that liturgical uniformity throughout the Churches of the Anglican Communion was not a necessity, but the 1930 Conference held that the Book of Common Prayer, as authorized in the several Churches of the Communion, was the place where faith and order were set forth, and so implied a degree of uniformity maintained by the use of a single book.

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12

Sheils, W. J. "The Altars in York Minster in the Early Sixteenth Century." Studies in Church History 35 (1999): 104–15. http://dx.doi.org/10.1017/s042420840001398x.

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Good God! what a pomp of silk vestments was there, of golden candlesticks.’ The dismissive satire of Erasmus’s pilgrim on looking down on Canterbury Cathedral not only brought traditional piety into disrepute among significant sectors of the educated, both clerical and lay, in early sixteenth-century England, but has also helped to colour the views of historians of the later medieval Church until recently. The work on parochial, diocesan, and cathedral archives since the 1960s, undertaken and inspired by the publication of A. G. Dickens’ The English Reformation, has refined that view, which saw traditional piety as something of a clerical confidence trick designed to impoverish a credulous laity, and recovered the reputation of the early sixteenth-century Church. The most recent, and most eloquent, account of the strength of traditional piety among the people is that by Eamon Duffy. His work has concentrated on the parochial context, where he has shown how intercessory prayer, through gilds, obits, and chantries, remained at the centre of a liturgical tradition which commanded great loyalty from the laity up to and, in some cases, beyond the dissolution of those institutional expressions of that devotion in 1547. The place of such devotion within a cathedral context has largely been ignored, despite the recently published histories, and this paper sets out to fill that gap a little by looking at the minor altars of York Minster and the clergy which served them.

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13

Scott, David. "Yorkshire’s Godly Incendiary: The Career of Henry Darley During the Reign of Charles I." Studies in Church History. Subsidia 12 (1999): 435–64. http://dx.doi.org/10.1017/s0143045900002611.

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The Puritans of northern England have been well served by modern historians. The work of J. T. Cliffe and R. C. Richardson has shed a considerable amount of light on the Yorkshire and Lancashire godly in the seventeenth century, while case-studies of prominent northern parliamentarians, such as Claire Cross’s recent biography of Alderman Hoyle of York, have contributed much to our understanding of how the region’s Puritans reacted to the Laudian ‘captivity’ of the Church and the endeavours after 1640 to build a new Jerusalem.

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14

Mews, Stuart. "The Trials of Lady Chatterley, the Modernist Bishop and the Victorian Archbishop: Clashes of Class, Culture and Generations." Studies in Church History 48 (2012): 449–64. http://dx.doi.org/10.1017/s0424208400001509.

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‘Now firmly established as a modernist novelist’, D. H. Lawrence (1885–1930) remains a controversial writer, especially for the ambiguity of his attitudes to fascism and feminism. This essay considers the role played by the then forty-one-year-old bishop of Woolwich, John Robinson, in offering evidence for the defence in the Old Bailey trial in 1960 which acquitted Penguin Books of obscenity in publishing Lawrence’s novel Lady Chatterley’s Lover. In taking part in the trial Robinson acquired notoriety (or credit). His public admiration for Lawrence’s writing placed him at odds with the two postwar archbishops, Geoffrey Fisher (Canterbury) and Cyril Garbett (York). In the words of Mark Roodhouse in a pioneering article, ‘for ecclesiastical historians the Lady Chatterley trial not only reveals changing social attitudes but also growing division within the Church of England between “two Christianities” over the way to respond to these changes’. Robinson did not receive further advancement in the Church.

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15

Spangler, Jewel L. "Revolutionary Anglicanism: The Colonial Church of England Clergy During the American Revolution, by Nancy L. Rhoden.Revolutionary Anglicanism: The Colonial Church of England Clergy During the American Revolution, by Nancy L. Rhoden. New York, New York University Press, 1999. xii, 205 pp. $40.00 U.S. (cloth)." Canadian Journal of History 35, no. 3 (December 2000): 585–86. http://dx.doi.org/10.3138/cjh.35.3.585.

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Boldyreva, I. I. "AELFFLED, ABBESS OF WHITBY, IN ANGLO-SAXON HAGIOGRAPHIC TRADITION AT THE TURN OF THE 7TH AND 8TH CENTURIES." Вестник Пермского университета. История, no. 3(58) (2022): 94–105. http://dx.doi.org/10.17072/2219-3111-2022-3-94-105.

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The paper focuses on the representation of Aelffled, abbess of Whitby, in hagiographical works of Anglo-Saxon church writers at the turn of the 7th and 8th centuries. The research is based on Stephen of Ripon’s live of Saint Wilfred of York and two lives of Saint Cuthbert, composed by an anonymous monk of Lindisfarn and Bede the Venerable. Within the first centuries after the Christianization of England, the authority of noble Anglo-Saxon abbesses was based on their kin relations with the ruling houses. A member of Northumbrian royal dynasty, Aelffled was one of the most powerful women in England of her time. She took interest in written culture, succession strategies, and church politics. Her circle of social contacts stretched far beyond the monastery walls. In the life of Saint Wilfred, Aelffled is shown as a prominent public figure. The hagiographic tradition devoted to Cuthbert of Lindisfarn reveals her emotional world, personal interaction with the wonderworker and her involvement in the affairs of Northumbrian royal house. Literary portraits of the second abbess of Whitby illustrate the high social position of noble ladies who were at the head of Anglo-Saxon double houses, as well as the dubious attitude of church milieu towards their political activities. Among other factors that determined Aelffled’s portrayal by her contemporaries were the circumstances of their works’ composition, individual biographic features of the saints to whom the vitae were devoted to, and the narrative’s micro-context. Based on the comparative and contextual analysis, the author attempts to revise the attitude expressed by modern gender historians about Bede’s hostility towards abbess Aelffled.

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17

Doe, Norman. "The Court of Arches: Jurisdiction to Jurisprudence – ‘Entirely Settled’?" Ecclesiastical Law Journal 23, no. 3 (August 23, 2021): 322–41. http://dx.doi.org/10.1017/s0956618x21000387.

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The Arches Court, the court of appeal of the Province of Canterbury in the Church of England, has existed for more than 700 years. Its evolution – driven by principle, politics and pragmatism – is a fascinating reflection of a key tribunal in the court system of the English Church, and the site of major historical and often contentious developments within the Church. Its appellate status has not changed; it still has jurisdiction over faculties and clergy discipline; its judge is still appointed by the archbishop; and its jurisprudence has contributed much to the development of English ecclesiastical law. However, over the centuries its jurisdiction has contracted; the courts to which appeals against its decisions lie have changed; its historical lawyers of civilian advocates and proctors have been replaced by common law barristers and solicitors; the title for its judge, Dean of Arches, has survived by accident; its procedure has been simplified; and its decisions have throughout its history been respected but today have the authority of binding precedents. The article takes the story up to 2018, when the Ecclesiastical Jurisdiction and Care of Churches Measure provided that a decision of the Arches and of the provincial Chancery Court of York is today to be followed as if it were a decision of the other court.

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18

Fletcher, Wendy. "The Women's Movement in the Church of England 1850-1930 Brian Heeney New York: Oxford University Press, 1988. xiv + 144 p." Studies in Religion/Sciences Religieuses 20, no. 1 (March 1991): 125–26. http://dx.doi.org/10.1177/000842989102000124.

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19

Swanson, R. N. "An Appropriate Anomaly: Topcliffe Parish and the Fabric Fund of York Minster in the Later Middle Ages." Studies in Church History. Subsidia 12 (1999): 105–21. http://dx.doi.org/10.1017/s0143045900002477.

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Money provides the sinews of religion no less than of war. Since their emergence, parishes have been and remain fundamental to many ecclesiastical financial regimes. In pre-Reformation England, their revenues not only supported the incumbent, but might be diverted to many other purposes. The process of appropriation transformed a monastery, collegiate church, or other institution or office into the perpetual rector, entitled to receive the revenues in full. The ordination of a vicarage would then normally divide the income, the rector usually taking the lion’s share of the spoils, while the vicar received a small portion. Parishioners then found their parochial payments being used not in the locality, but perhaps hundreds - occasionally thousands - of miles away, for purposes over which they had no influence. At the same time, the perception of the parish as milch cow might lead the appropriators to ignore the cure of souls, whilst exploiting the finances to the full.

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Miller, Lori M. "BOOK REVIEW: Arthur Burns.THE DIOCESAN REVIVAL IN THE CHURCH OF ENGLAND C. 1800-1870. Oxford and New York: Oxford University Press, 1999." Victorian Studies 44, no. 1 (October 2001): 123–24. http://dx.doi.org/10.2979/vic.2001.44.1.123.

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Todd, Margo. "Leo F. Solt. Church and State in Early Modern England, 1509–1640. New York: Oxford University Press. 1990. Pp. xii, 272. $35.00." Albion 23, no. 4 (1991): 734–36. http://dx.doi.org/10.2307/4050755.

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22

Schnucker, Robert V. "Church Courts, Sex and Marriage in England, 1570–1640. By Martin Ingram. New York: Cambridge University Press, 1987. xiii + 412 pp. $54.50." Church History 58, no. 4 (December 1989): 512–13. http://dx.doi.org/10.2307/3168220.

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23

Quaife, G. R. "Church Courts, Sex and Marriage in England, 1570-1640. By Martin Ingram (New York: Cambridge University Press, 1987. xiii plus 412 pp.)." Journal of Social History 23, no. 2 (December 1, 1989): 415–17. http://dx.doi.org/10.1353/jsh/23.2.415.

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McDorman, K. S. "Church and State in Early Modern England 1509-1640. By Leo F. Solt. New York: Oxford University Press, 1990. 272 pp. $35.00." Journal of Church and State 33, no. 1 (January 1, 1991): 147–48. http://dx.doi.org/10.1093/jcs/33.1.147.

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Flanagan, Richard M. "From Neighborhood to Nation: The Democratic Foundations of Civil Society. By Kenneth Thomson. Hanover, NH: University Press of New England, 2001. 195p. $50.00 cloth, $19.95 paper." American Political Science Review 96, no. 4 (December 2002): 835–36. http://dx.doi.org/10.1017/s0003055402600462.

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It was New York Governor Al Smith's famous dictum that the ills of democracy could be solved with more democracy. Many agree with him some 75 years later. The shelves of political science overflow with books lamenting the decline of intermediary institutions that once plugged the hearts and minds of citizens into government and civic life. Democracy scaled down to the town and neighborhood allows people to address problems that are experienced in the routine of everyday life. Stripped of abstraction, politics loses its mystery and the sense of alienation that accompanies it. But Americans no longer gather at the political club, the town meeting, the church, and the union hall. Citizens are plugged into television, the family, or perhaps the job, interested in private concerns. In response, pundits, professors, and politicians call for a revival of local political and civic life. President George W. Bush's “Faith-Based Initiative,” which would use federal funds to support church social service programs, can be viewed as a response to the national mood of a people adrift. While many have forwarded tiresome critiques of what ails us, Kenneth Thomson does the nitty-gritty empirical work that should mark social science's unique contribution to this debate.

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Troughton, Geoffrey. "Victorian Reformation: The Fight over Idolatry in the Church of England, 1840-1860Dominic Janes. New York: Oxford University Press, 2009. 237pp. $78 (hardcover)." British Scholar 2, no. 2 (March 2010): 356–58. http://dx.doi.org/10.3366/brs.2010.0220.

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Troughton, Geoffrey. "Victorian Reformation: The Fight over Idolatry in the Church of England, 1840-1860Dominic Janes. New York: Oxford University Press, 2009. 237pp. $78 (hardcover)." Britain and the World 2, no. 2 (March 2010): 356–58. http://dx.doi.org/10.3366/brw.2010.0220.

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Orens, John Richard. "A History of the Church of England, 1945–1980. By Paul A. Welsby. New York: Oxford University Press, 1984. xii + 300 pp. $29.95." Church History 54, no. 1 (March 1985): 146–47. http://dx.doi.org/10.2307/3165813.

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Dackson, W. "Revolutionary Anglicanism: The Colonial Church of England During the American Revolution. By Nancy L. Rhoden. New York: NYU Press, 1999. 224 pp. $40.00." Journal of Church and State 42, no. 2 (March 1, 2000): 389–90. http://dx.doi.org/10.1093/jcs/42.2.389.

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Lützelschwab, Ralf. "Margaret Coombe, Anne Mouron, Christiania Whitehead (Hgg.), Saints of North-East England. Medieval Church Studies, 39. Brepols: Turnhout, 2017, xviii,360 S." Mediaevistik 32, no. 1 (January 1, 2020): 272–75. http://dx.doi.org/10.3726/med.2019.01.23.

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Nordengland ist anders: darauf machte bereits William of Malmesbury im 12. Jahrhundert aufmerksam, als er auf die ,,nichtverständliche“ Sprache verwies, in der man in diesen Landesteilen zu kommunizieren pflegte. Wer heute durch Städte wie Durham und York wandert oder gar der Ruinenromantik zisterziensischer Großabteien wie Fountains oder Rievaulx erliegt, spürt, über welchen kulturellen Reichtum der Norden Englands verfügte und noch immer verfügt. Teil dieses kulturellen Erbes sind die Heiligen. Ab dem 7. und 8. Jahrhundert entstanden einflussreiche Heiligenkulte in Northumbria. Oswald, Aidan, Hilda, Aebbe, Cuthbert, John of Beverly, Wilfrid, und wie sie alle heißen mögen, hielten ihre schützende Hand über den Norden und prägten die lokalen Identitäten entscheidend mit, kein Kult aber war einflussreicher als derjenige des Hl. Cuthbert. Um 634 wurde er geboren und nach einem heiligmäßigen Leben als Asket und Einsiedler zum Bischof von Lindisfarne erhoben. Er starb 687 als Eremit im Ruch der Heiligkeit. Heilungswunder an seinem Grab ereigneten sich unmittelbar nach seiner Beisetzung. 995 fand er seine endgültige Ruhestätte in Durham, die Translation in die neu erbaute Kathedrale erfolgte 1104. Doch auch wenn Cuthbert die Heiligenszene dominierte, pflegte man in sanctis keinen ausschließlichen Blick auf die Vergangenheit. Neue Kulte kamen im 12. Jahrhundert hinzu, darunter diejenigen des Godric von Finchale, Bartholomäus von Farne oder Waldef von Melrose, wobei sich die jeweilige Kultpraxis stark dem Vorbild des Hl. Cuthbert verbunden zeigte.

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Kent, Joan R. "Martin Ingram. Church Courts, Sex, and Marriage in England, 1570–1640. (Past and Present Publications.) New York: Cambridge University Press. 1987. Pp. xiii, 412. $54.50." Albion 21, no. 2 (1989): 302–4. http://dx.doi.org/10.2307/4049943.

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Walker, Adam Gage. "Christopher W. Corbin, The Evangelical Party and Samuel Taylor Coleridge’s Return to the Church of England. New York: Routledge, 2019. ix+224 pp. US$155.00." Wordsworth Circle 51, no. 4 (September 1, 2020): 505–11. http://dx.doi.org/10.1086/710905.

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Coates, Simon. "The Construction of Episcopal Sanctity in Early Anglo‐Saxon England: the Impact of Venantius Fortunatus*." Historical Research 71, no. 174 (February 1, 1998): 1–13. http://dx.doi.org/10.1111/1468-2281.00050.

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Abstract This article examines the manner in which early Anglo‐Saxon episcopal sanctity was shaped by the writings of Venantius Fortunatus, the prolific, and yet sometimes neglected, Italian hagiographer and poet who was to end his days as bishop of Poitiers. Firstly, the manner in which Fortunatus's works shaped the literary form of Anglo‐Saxon episcopal hagiography is examined. Secondly, the debt which the various Vitae of Cuthbert owed to Fortunatus is explored. Here it is emphasized that Bede's two Vitae differed from the earlier anonymous Life by their heavier use of Fortunatus's writings promoting the cult of St. Martin of Tours. It is also shown how Fortunatus's re‐shaping of the Martinian cult in the light of his own classical background as a hagiographer bears marked similarities to the manner in which Bede reshaped the Cuthbert cult in line with his own concerns. The article then turns to the much more developed use of Fortunatus's writings as a guide to the construction of episcopal sanctity which was made by Alcuin. It shows how Alcuin's strong emphasis on the urban background of the bishops of York was derived from the Gallic tradition. The article concludes by stressing that although knowledge of Fortunatus's works in early Anglo‐Saxon England is difficult to trace, they could have been known from Ireland where Fortunatus in particular had helped to shape the hymnody of the early Irish Church. However, given Alcuin's more extensive knowledge of the works, it is more likely that his own time on the continent ensured his richer knowledge of Fortunatus's works.

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Williamson, Magnus. "Liturgical Polyphony in the Pre-Reformation English Parish Church: A Provisional List and Commentary." Royal Musical Association Research Chronicle 38 (2005): 1–43. http://dx.doi.org/10.1080/14723808.2005.10541008.

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The great majority of late-medieval lay people encountered the Universal Church most directly, and in some cases exclusively, through their local parish church. The parish has therefore been at the heart of research into lay piety, as witnessed in a range of detailed studies of pre-Reformation beliefs, rituals, rites of passage, clergy, episcopal oversight, parochial administration and social organization. Until recently, however, the ‘soundscape’ of the pre-Reformation parish has received less exhaustive attention, perhaps because the parish has been seen as peripheral or subordinate to the mainstream of musicological research (few first-rank composers are known to have worked within English parish churches), but also because the documentary sources are more disparate and often less complete and informative than the archives of more superficially prestigious institutions. Nevertheless, if the widespread cultivation of polyphonic singing within divine worship was one of the seminal cultural achievements of late-medieval England, what contribution did the parish make towards this revolution? How many parishes maintained polyphonic choirs? What role did the laity play in promoting liturgical polyphony? And what might such initiatives reveal concerning lay attitudes towards liturgical music? Studies of Bristol, London, Louth, Ludlow and York have highlighted the potential of the parish as a focus for musicological research, and have begun to answer some of these questions. The following handlist, an earlier form of which was prepared for the 2002 Harlaxton Medieval Symposium, is intended to serve as a springboard for further research in this field. Although neither complete nor definitive, its aims are to bring together, as comprehensively as possible, the available evidence concerning the singing of liturgical polyphony before 1559, and to provide an overview of the contextual factors which have informed the underlying methodology: to this end, the list itself is preceded by an extended commentary.

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Levine, Philippa. "Brian Heeney. The Women's Movement in the Church of England, 1850–1930. Oxford: The Clarendon Press, Oxford University Press, New York. 1988. Pp. xi, 144. $42.00." Albion 21, no. 2 (1989): 332–33. http://dx.doi.org/10.2307/4049961.

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Ricci, Emil Anthony. "Alternative Saints: The Post-Reformation British People Commemorated by the Church of England. By Richard Symonds. New York: St. Martin's Press, 1988. xiii + 263 pp. $39.95." Church History 59, no. 3 (September 1990): 432–33. http://dx.doi.org/10.2307/3167779.

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Orens, John Richard. "From Controversy to Co-Existence: Evangelicals in the Church of England, 1914–1980. By Randle Manwaring. New York: Cambridge University Press, 1985. xi + 277 pp. $34.50." Church History 55, no. 3 (September 1986): 393–94. http://dx.doi.org/10.2307/3166863.

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Goetz, Rebecca Anne. "From Protestant Supremacy to Christian Supremacy." Church History 88, no. 3 (September 2019): 763–66. http://dx.doi.org/10.1017/s0009640719001896.

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Over the last generation, historians have begun to explain Christianity's impact on developing ideas of race and slavery in the early modern Atlantic. Jon Sensbach's A Separate Canaan: The Making of an Afro-Moravian World in North Carolina, 1763–1840 showed how Moravians struggled with both race and slavery, ultimately concluding that Moravians adopted the racist attitudes of their non-Pietist North Carolina neighbors. Travis Glasson's Mastering Christianity: Missionary Anglicanism and Slavery in the Atlantic World showed how the Anglican church accustomed itself to slavery in New York and the Caribbean. Richard Bailey's Race and Redemption in Puritan New England unraveled changing puritan ideas about race and belonging in New England. My own book, The Baptism of Early Virginia: How Christianity Created Race, argued that Protestant ideas about heathenism and conversion were instrumental to how English Virginians thought about the bodies and souls of enslaved Africans and Native people, and to how they developed a nascent idea of race in seventeenth-century Virginia. Heather Kopelson's Faithful Bodies: Performing Religion and Race in the Puritan Atlantic traced puritan ideas about race, the soul, and the body in New England and Bermuda. From a different angle, Christopher Cameron's To Plead Our Own Cause: African Americans in Massachusetts and the Making of the Antislavery Movement outlined the influence of puritan theologies on black abolitionism. Engaging all this scholarly ferment is Katharine Gerbner's new book, Christian Slavery: Conversion and Race in the Protestant Atlantic World. Gerbner's work both synthesizes and transforms this extended scholarly conversation with a broad and inclusive look at Protestants—broadly defined as Anglicans, Moravians, Quakers, Huguenots, and others—and race in the seventeenth and eighteenth centuries over a geography stretching from New York to the Caribbean. The book is synthetic in that it builds on the regional and confessionally specific work of earlier scholars, but innovative in its argument that Protestants from a variety of European backgrounds and sometimes conflicting theologies all wrestled with questions of Christian conversion of enslaved peoples—could it be done? Should it be done? And, of overarching concern: how could Protestant Christians in good conscience hold fellow African and Native Christians as slaves?

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Smith, Timothy L. "The Ohio Valley: Testing Ground for America's Experiment in Religious Pluralism." Church History 60, no. 4 (December 1991): 461–79. http://dx.doi.org/10.2307/3169028.

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The most extensive early test of the American dogma of the separation of church and state seems to me to have taken place in pioneer Ohio, where a complete range of the plurality of America's religious associations first confronted public consciousness. Unlike Kentucky, whose many Protestant denominations had a largely southern cast, and unlike upstate New York, whose culture was heavily under New England influence (or, at least, appeared to literate Yankees to be so), Ohio's early citizens came from a wide mix of puritan, mid-Atlantic, and southern backgrounds. For example, every sect of Pennsylvania Germans established major outposts in Ohio's developing counties. The Buckeye State early brought together several concentrations of Roman Catholics. Early and late, diverse communities of Jews also settled there, both in smaller towns as well as in Cincinnati, Columbus, and Cleveland. Also at the end of the nineteenth century, Eastern Orthodox Christians began a migration to Cleveland that later expanded into the larger industrial towns that grew southward, in such places as Toledo, Canton, and Youngstown.

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Orth, John V. "S. M. Waddams. Law, Politics and the Church of England: The Career of Stephen Lushington, 1782-1873. New York: Cambridge University Press. 1992. Pp. xxii, 370. $64.95." Albion 25, no. 2 (1993): 335–37. http://dx.doi.org/10.2307/4051495.

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Parnell, J. T. "Warren Montag. The Unthinkable Swift: The Spontaneous Philosophy of a Church of England Man. New York: Verso. 1994. Pp. viii, 174. $59.95. ISBN 1-85984-800-8." Albion 28, no. 1 (1996): 106–7. http://dx.doi.org/10.2307/4051975.

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Wallace, Charles. "Colin Podmore. The Moravian Church in England, 1728-1760. New York: The Clarendon Press, Oxford University Press. 1998. Pp. xv, 332. $85.00. ISBN 0-19-820725-5." Albion 31, no. 4 (1999): 664–65. http://dx.doi.org/10.1017/s009513900006378x.

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Semple, Sarah. "Illustrations of damnation in late Anglo-Saxon manuscripts." Anglo-Saxon England 32 (December 2003): 231–45. http://dx.doi.org/10.1017/s0263675103000115.

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‘Many tribulations and hardships shall arise in this world before its end, and they are heralds of the eternal perdition to evil men, who shall afterwards suffer eternally in the black hell for their sins.’ These words, composed by Ælfric in the last decade of the tenth century, reflect a preoccupation in the late Anglo-Saxon Church with perdition and the infernal punishments that awaited sinners and heathens. Perhaps stimulated in part by anxiety at the approach of the millennium, both Ælfric and Wulfstan (archbishop of York, 1002–23) show an overt concern with the continuation of paganism and the evil deeds of mankind in their sermons and homilies. Their works stress the terrible judgement that awaited sinners and heathens and the infernal torment to follow. The Viking raids and incursions, during the late eighth to ninth and late tenth centuries, partially inspired the great anxiety apparent in the late Anglo-Saxon ecclesiastical leadership. Not only were these events perceived as divine punishment for a lack of religious devotion and fervour in the English people, but the arrival of Scandinavian settlers in the late ninth century may have reintroduced pagan practice and belief into England.

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Barefield, J. "Politics, Finance and the Church in the Reign of Edward II: Walter Stapledon, Treasurer of England. By Mark Buck. New York: Cambridge University Press, 1983. 253 pp. $49.50." Journal of Church and State 27, no. 1 (January 1, 1985): 141–42. http://dx.doi.org/10.1093/jcs/27.1.141.

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Eccleshall, Robert. "Church and State in Early Modern England, 1509–1640. By Leo F. Solt. Pp. xii + 272. New York–Oxford: Oxford University Press, 1990. £26. 0 19 505979 4." Journal of Ecclesiastical History 43, no. 1 (January 1992): 125–27. http://dx.doi.org/10.1017/s0022046900009775.

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Loomie, Albert J. "Nesta Evans, editor. Wills of the Archdeaconry of Sudbury, 1636–1638. (The Suffolk Records Society, Volume XXXV.) Rochester, N.Y.: Boydell & Brewer. 1993. Pp. xii, 348. $35.00. ISBN 0-85115-345-3. - Kenneth Fincham, editor. Visitation Articles and Injunctions of the Early Stuart Church. (The Church of England Record Society, Volume I.) Rochester, N.Y.: Boydell & Brewer. 1994. Pp. xxvii, 227. $63.00. ISBN 0-85115-353-4." Albion 27, no. 3 (1995): 486–88. http://dx.doi.org/10.2307/4051759.

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Cox, Jeffrey. "Arthur Burns. The Diocesan Revival in the Church of England c.1800–1870. (Oxford Historical Monographs.) New York: Oxford University Press. 1999. Pp. xiv, 344. $82.00. ISBN 0-19-820784-0." Albion 33, no. 3 (2001): 492–93. http://dx.doi.org/10.2307/4053242.

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Cross, Claire. "Princes, Pastors and People. The Church and religion in England 1529–1689. By Susan Doran and Christopher Durston. Pp. vii + 216. London–New York: Routledge, 1991. £30. 0 415 05963 1." Journal of Ecclesiastical History 43, no. 3 (July 1992): 513. http://dx.doi.org/10.1017/s0022046900001809.

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SHAW, JANE. "Women, Gender and Ecclesiastical History." Journal of Ecclesiastical History 55, no. 1 (January 2004): 102–17. http://dx.doi.org/10.1017/s0022046903007280.

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Outrageous women, outrageous god. Women in the first two generations of Christianity. By Ross Saunders. Pp. x+182. Alexandria, NSW: E. J. Dwyer, 1996. $10 (paper). 0 85574 278 XMontanism. Gender, authority and the new prophecy. By Christine Trevett. Pp. xiv+299. Cambridge: Cambridge University Press, 1996. £37.50. 0 521 41182 3God's Englishwomen. Seventeenth-century radical sectarian writing and feminist criticism. By Hilary Hinds. Pp. vii+264. Manchester–New York: Manchester University Press, 1996. £35 (cloth), £14.99 (paper). 0 7190 4886 9; 0 7190 4887 7Women and religion in medieval and Renaissance Italy. Edited by Daniel Bornstein and Roberto Rusconi, translated by Margery J. Schneider. (Women in Culture and Society.) Pp. x+334 incl. 11 figs. Chicago–London: The University of Chicago Press, 1996. (first publ. as Mistiche e devote nell'Italia tardomedievale, Liguori Editore, 1992). £39.95 ($50) (cloth), £13.50 ($16.95) (paper). 0 226 06637 1; 0 226 06639 8The virgin and the bride. Idealized womanhood in late antiquity. By Kate Cooper. Pp. xii+180. Cambridge, Mass.–London: Harvard University Press, 1996. £24.95. 0 674 93949 2St Augustine on marriage and sexuality. Edited by Elizabeth A. Clark. (Selections from the Fathers of the Church, 1.) Pp. xi+112. Washington, DC: The Catholic University of America Press, 1996. £23.95 (cloth), £11.50 (paper). 0 8132 0866 1; 0 8132 0867 XGender, sex and subordination in England, 1500–1800. By Anthony Fletcher. Pp. xxii+442+40 plates. New Haven–London: Yale University Press, 1995. £25. 0 300 06531 0Empress and handmaid. On nature and gender in the cult of the Virgin Mary. By Sarah Jane Boss. Pp. x+253+9 plates. London–New York: Cassell, 2000. £45 (cloth), £19.99 (paper). 0 304 33926 1; 0 304 70781 3‘You have stept out of your place’. A history of women and religion in America. By Susan Hill Lindley. Pp. xi+500. Louisville, KY: Westminster/John Knox Press, 1996. $35. 0 664 22081 9The position of women within Christianity might well be described as paradoxical. The range of practices in the early Church with regard to women, leadership and ministry indicates that this was the case from the beginning, and the legacy of conflicting biblical texts about the role of women – Galatians. iii. 28 versus 1 Corinthians xi. 3 and Ephesians v. 22–3 for example – has, perhaps, made that paradoxical position inevitable ever since. It might be argued, then, that the history of Christianity illustrates the working out of that paradox, as women have sought to rediscover or remain true to what they have seen as a strand of radically egalitarian origins for Christianity which has been subsumed by the dominant patriarchal structure and ideology of the Church. The tension of this paradox has been played out when women have struggled to act upon that thread of egalitarianism and yet remain within Churches that have been (and, it could be argued, remain) ‘patriarchally’ structured.

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Patricia Harriss, Sr. "Mary Ward in Her Own Writings." Recusant History 30, no. 2 (October 2010): 229–39. http://dx.doi.org/10.1017/s0034193200012772.

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Mary Ward was born in 1585 near Ripon, eldest child of a recusant family. She spent her whole life until the age of 21 in the intimate circle of Yorkshire Catholics, with her parents, her Wright grandparents at Ploughland in Holderness, Mrs. Arthington, née Ingleby, at Harewell Hall in Nidderdale, and finally with the Babthorpes of Babthorpe and Osgodby. Convinced of her religious vocation, but of course unable to pursue it openly in England, she spent some time as a Poor Clare in Saint-Omer in the Spanish Netherlands, first in a Flemish community, then in the English house that she helped to found. She was happy there, but was shown by God that he was calling her to ‘some other thing’. Exactly what it was to be was not yet clear, so she returned to England, spent some time in London working for the Catholic cause, and discovering that there was much for women to do—then returned to Saint-Omer with a small group of friends, other young women in their 20s, to start a school, chiefly for English Catholic girls, and through prayer and penance to find out more clearly what God was asking. Not surprisingly, given her early religious formation in English Catholic households, served by Jesuit missionaries, and her desire to work for her own country, the guidance that came was ‘Take the same of the Society’. She spent the rest of her life trying to establish a congregation for women which would live by the Constitutions of St. Ignatius, be governed by a woman general superior, under the Pope, not under diocesan bishops or a male religious order, and would be unenclosed, free to be sent ‘among the Turks or any other infidels, even to those who live in the region called the Indies, or among any heretics whatsoever, or schismatics, or any of the faithful’. There were always members working in the underground Church in England, and in Mary Ward's own lifetime there were ten schools, in Flanders and Northern France, Italy, Germany and Austria-Hungary. But her long struggle for approbation met with failure—Rome after the Council of Trent, which had insisted on enclosure for all religious women, was not yet ready for Jesuitesses. In 1631 Urban VIII banned her Institute by a Bull of Suppression, imprisoning Mary Ward herself for a time in the Poor Clare convent on the Anger in Munich. She spent the rest of her life doing all she could to continue her work, but when she died in Heworth, outside York, in 1645 and was buried in Osbaldwick churchyard, only a handful of followers remained together, some with her in England, 23 in Rome, a few in Munich, all officially laywomen. It is owing to these women that Mary Ward's Institute has survived to this day.

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