From the eleventh to the thirteenth century, many archbishops in the western Church turned to the papacy to obtain confirmation of supra-metropolitan prerogatives in harmony with the hierarchical principles of the Gregorian Reform. The study of the proofs produced by these primates makes it possible to identify distinct, contrasting encounters between local ecclesiastical structures and the False Decretals, a canonical collection (c. 836–8/c. 847–52) which was widely disseminated in the central Middle Ages. This process reveals the opposition between two types of territorial primacies, based, on the one hand, on kingdoms searching for unity or, on the other, on the civil provinces of the late Roman Empire.

This article examines the role, in patristic and medieval commentaries on Isaiah in the west up until 1150, of the theme of the ‘remnant’ (Isaiah i.9; x.22), which is related to Jewish Christians by St Paul. Assumed to signify the small number of Jewish converts in Apostolic times, it could also be used on the one hand to minimise the Jewish contribution to the early Church (St Jerome and Rupert of Deutz) and on the other hand to emphasise it (Haimo of Auxerre, Bruno of Segni and Herveus of Bourg-Dieu). Some authors, however, simply ignore the question (Arnold of Bonneval and Rainald of St Eloi).

Ambrose's funeral sermons on the emperors Valentinian and Theodosius have been analysed as texts borrowing from classical rhetorical traditions, and as repositories of detail about contemporary politics. However, the crucial context for these texts was ecclesiastical; they were sermons, preached in church in services during which lessons were read from the Bible. This article shows that a consideration of this particular historical and liturgical context helps to elucidate Ambrose's ‘levelling’ political thought, and that identifying the biblical cadences of the sermons, far from being obfuscatory, is the key to understanding them.

The Pseudo-Clementines contain a lengthy debate about astrology that stands in some literary relationship to Bardaisan's writings. Connections with earlier works are important, but the Recognitions' fourth-century Syrian context – much neglected by earlier scholarship – reveals why it devotes such a large amount of narrative space to a dialogue about astrology, fate and free will. This article argues that such material is more than just a remnant of the past carelessly appropriated by the Pseudo-Clementines. Astrology plays a crucial role in the Recognitions' polemical agenda, which reflects a complex rivalry between several groups in fourth-century Syria.

This article examines the canonisation process of Clare of Assisi and seeks to contextualise it within the currents of early Franciscan history. It refutes recent scholarship on Clare that has focused upon her place in the history of medieval women and draws on Italian scholarship to argue for a more nuanced reading of the texts surrounding Clare that takes into account the deep-set divisions between the papacy and the friars about the role of women in the Franciscan order and compares the post-mortem treatment of Clare to that of Francis.

Recently it has been suggested that fundamental disagreements over the theology of grace had little impact upon parish life in early Stuart England. However, by considering the local circumstances and wider national repercussions of an open debate over predestination in the 1630s between two Norwich lecturers, William Bridge and John Chappell, this article will argue the contrary. It will show that the public nature of the clash between Bridge and Chappell, examined by the church courts, ensured that predestination became a politically divisive issue within Norwich's parishes on the eve of the English Civil War.

In the thirteenth century Dominican theologians studying and teaching at the University of Paris began to debate how Christ experienced physical pain during his crucifixion. Drawing upon patristic arguments these considerations culminated in the conclusions of Albert the Great and Thomas Aquinas that Christ's physical pain was the most severe that had ever been experienced in the history of humanity. The reasons for Dominican concern to emphasise the unique severity of Christ's pain are complex and not always complimentary. The debate can be understood as part of the high medieval revival of interest in humanity and human achievement, but it can also be read as a challenge to Cathar beliefs and as a form of resistance to increasingly popular modes of affective piety.

The Great Western Schism divided Latin Christendom along national lines, but it began in 1378 not as a conflict between two national factions of cardinals in the conclave, but in two successive elections by the same college of cardinals, none dissenting. Each of the two new popes had the same usual claim to canonical legitimacy, but since each election was flawed in its circumstances and procedure, each pope could and did condemn and excommunicate his rival. Investigating the activities of the two leading bureaucrats of the Roman Curia, the archbishops who headed its two most powerful ministries, the Chancery and Camera, this paper explores an alternative interpretation of the two elections. According to this narrative, there were two extraordinary interventions in the succession to Pope Gregory xi: the disorderly papal election of 9 April 1378 was captured by one papal minister, the deputy director of the papal Chancery, Bartolomeo Prignano, archbishop of Bari; the second election, of 20 September, which began the Great Western Schism, was a counter-coup managed by the minister in charge of the Camera Apostolica, the chamberlain Pierre de Cros, archbishop of Arles.

The statutes of the Gilbertine order, established by Gilbert of Sempringham in the second half of the twelfth century, underwent modification during the following century as a consequence of two legatine visitations, in 1238 and 1267. This paper examines these new regulations in the context of growing episcopal concern for the internal discipline of nunneries and considers the possible inter-relationships between the ‘self-regulating’ and internally-disciplined Gilbertine order and the synodal legislation of reforming bishops and their episcopal visitation of non-Gilbertine nunneries, particularly in Yorkshire. It suggests that the visitation by Ottobuono Fieschi of the Gilbertines in 1267 and his legatine council of London in 1268 informed the outcomes of both, leading to a convergence of Gilbertine legislation with the wider legislation that applied to all nunneries.

The work of the English Deist Thomas Morgan (d. 1743), a Marcion in his time, received much negative criticism in England and abroad, especially in Germany. His views aroused comments in books, dissertations and journals. Only in the first half of the twentieth century was he to be praised by theologians such as Adolf von Harnack and Emanuel Hirsch, who likewise disparaged the Old Testament.

This examination of John Wesley's emendation and elaboration of John Foxe's Acts and monuments, shows how Wesley constructed Foxe's text and himself within a tradition of learned English ministry. Offering an expanded vision of the role and function of the popularly styled Book of Martyrs, this article combines readings of Wesley's journals and secondary analyses to permit insights into Wesley's relationship with the established Church of England, his intentions in taking up Foxe's text and his conceptions of hierarchy, pastoral duty and ministry. It contradicts scholarly expectation of anti-Catholic impulses behind Foxeian publications and their effects, and encourages a more nuanced appreciation of the contemporary application of the terms ‘Catholic’ and ‘papist’.

Although the first Quakers aligned history with superfluous tradition, detrimental to true appreciation of the inward voice of God, by the early eighteenth century they had produced their first histories as a defence against Anglican allegations of continued disorder and enthusiasm. At the same time, pressure to publish the collected works of James Nayler, a convicted blasphemer, proved particularly contentious. Leo Damrosch has sought to understand what Nayler thought he was doing in the 1650s; this study considers what motivated later Quakers to censor his works and accounts of his life, and demonstrates how English Friends in particular sought to revise the popular image of Quakerism by rewriting history.

In 1855 the sisters of St André in Tournai (Belgium) openly revolted against their bishop by sending a delegation to the pope. It was the high point of a conflict that had been simmering since 1850, and would continue to reverberate until 1886. This case study illustrates the religious, social and gender fault-lines opened by modernity between authoritarian bishops and a new generation of self-conscious religious women active in society. The field of tension provided Vatican diplomacy with the opportunity for an unprecedented affirmation of its mediating role. The affair of St André was one of the first occasions on which the Curia was directly confronted with ultramontane feminism, and it neatly defines the margins within which the Holy See was hammering out a matrix for the Romanisation and ‘standardisation’ of religious women. At the price of ‘following the beaten track’ to Rome, the second sex could sufficiently escape the grip of the first estate to operate a silent revolution in education, charity and devotion during the nineteenth century.

The events of 1688–9 forced English clergy to re-examine their understanding of the Divine Right of Kings. One solution was to distinguish between de facto and de iure kingship and maintain dual loyalty to James and William. Another involved shifting from ‘legitimist’ arguments towards a more immediate view of Providence. William Sherlock expounded both positions between 1689 and 1690. This article uses under-utilised manuscripts to show how, why and when his thought moved away from de iure and towards de facto expressions of Divine Right and hence became a cause célèbre for the Orange regime and a nightmare for the non-jurors.

This paper reflects on the uncomfortable relationship between gender, religion, authority and influence in the Victorian Church of England, using the example of the ecclesiastical response to the rise of Anglican religious communities for women in the second half of the nineteenth century. Anglican sisterhoods occupied equivocal and disputed space within the Victorian Church of England, proclaiming their loyalty to the Church but unfettered by any ecclesiastical legislation or tradition that would have compelled them to obey the bishops. In a society that assumed that obedience to lawful authority was a natural attribute of godly women, their ambiguous and improvised relationship with the church hierarchy created enormous tension as well as considerable hostility.

Since the collapse of the Soviet Union in 1991, the Orthodox Church and the Russian government have sought to restore monasteries, viewing them as key institutions in the regeneration of religion. Novodevichy Monastery in Moscow has historically been one of Russia's most important religious centres and its most famous monastery for women. Returned to the Church in 1994, Novodevichy was administered by Mother Serafima, a remarkable woman whose life covered most of the twentieth century. In reconstructing monastic life, she placed charity at the centre of her endeavours. In her struggles and her efforts to rebuild the ‘sacred canopy’ at Novodevichy is depicted, in microcosmic form, Russia's own quest to recover its heritage and redefine its identity.

The question in 1898 of the recognition by Cambridge University of St Edmund's House, a Roman Catholic foundation, might initially seem to involve questions irrelevant in the modern university. It can, however, be seen to raise issues concerning modernity, the place of religion in the university and the role of the university itself. This article therefore sets this incident in university history in wider terms and examines the ways in which the recognition of St Edmund's House was a chapter in the history of liberalism, in the history of Roman Catholicism, in the history of education and in the history of secularism.

The trial of Penguin Books for publishing an unexpurgated edition of D. H. Lawrence's novel Lady Chatterley's lover is a symbolic episode in histories of 1960s Britain, used to illustrate changes in social attitudes. However, historians have not appreciated the impact of the trial on Anglican attitudes towards contemporary society. Using correspondence in the papers of the Mirfield father and literary critic Martin Jarrett-Kerr, this article reveals the tensions within a loose coalition of Anglican radicals just as their views began to receive attention in the media. Jarrett-Kerr and fellow liberal Anglo-Catholics found themselves in an uneasy alliance with Liberal Anglicans, whose views were conflated with those of the radicals.