In hymn vi of his Peristephanon, Prudentius dramatically reworks the plot of the Passio Fructuosi. The poet turns the perpetrators from well-known and dutiful representatives of a transient empire into despicable caricatures of evil and vice, transforms the martyred bishop from a caring pastor into a heroic leader of heroes, re-narrates the roles of Christian family members as anonymous martyr-cult devotees, and shifts the focus from the martyred bishop as a local, beloved model of imitation and encouragement during a time of persecution to the three martyrs together as co-equal objects of worship and patrons and saviours of their region and devotees.

The statute 4 Henry VIII, c. 2 denied benefit of clergy for particular crimes to certain offenders, and also modified due process in handling pleas of sanctuary. The statute's possible renewal in the parliament of 1515 triggered a confrontation between the crown and leading churchmen. The passage of the act through the parliament of 1512 illuminates this important episode. The law that was enacted is shown to have differed substantively from the measure that had been proposed. Extensive amendments reveal in what ways the bill provoked controversy. Positions adopted in 1512 may well have rehearsed those assumed three years later.

This article questions the traditional perception of early Christianisation in Scandinavia and Northern Rus' as processes separated by established confessional and institutional boundaries. Surviving narrative sources mention a number of clerical peregrinators crossing confessional borders in northern Europe in the post-conversion period, and some contemporaneous baptismal rites from Scandinavia and northern Rus' testify to their ability to influence the basic Christian rituals in both regions. These phenomena suggest that differences between the Catholic and Orthodox Churches were in no way preventing contacts across the early Christian north in the eleventh and the first half of the twelfth century.

The abbey of St Augustine was named for Augustine ‘Apostle of the English’, as was its associated parish church, but was governed from its foundation by canons of the rule of St Augustine of Hippo. The two Augustines in the equation were a source of confusion. A reconstruction of the abbey's lost liturgical calendar suggests that the chapter sought to exploit this uncertainty in the matter of the foundation history of their abbey, with the aim of displacing, in the popular mind, the humble ‘English’ saint of the dedication in favour of the ‘Latin’ founder of the canons' rule.

Notwithstanding the many precedents for economic boycott before the crusader period, the first evidence of a Christian offensive other than on the battlefield appears only in the second half of the twelfth century, almost seventy years after the Council of Clermont. This paper aims to complement Moore's theory about the emergence of the Christian persecuting society with an additional case that, from a medieval Christian point of view, associates two of the Devil's main partners: first and foremost Muslims but also Christian merchants who profited from trading with them. It is the premise of this study that the many bans on trade with the Muslims in the crusader period – both in their essence and timing – and the reactions that they aroused reveal conflicting attitudes toward Muslims and Islam, thus contributing new perspectives for the study of the crusades.

This article explores the Catholic exile experience in the Dutch revolt of the 1570s and 1580s. It shows how Catholic refugees negotiated their stay in places such as Cologne and Douai and developed a more militant, Tridentine identity. This process of religious radicalisation is reflected in a series of white papers by leading refugees about Catholic renewal in the contested Netherlands. This article argues that Catholic exiles became the mobilising forces of a popular Counter-Reformation movement in the southern Netherlands, thereby facilitating the eventual split of the Low Countries into a northern and southern state.

This article re-examines the development of the chorepiscopoi using hagiographic sources in Syriac. These suggest that more peripheral regions of the Roman world, such as Osrhoene, with an ‘open frontier’ with local pagans, retained these subepiscopal structures into the sixth century. Furthermore, these structures fostered the independent activity of the parts of the institutional Church in defiance of their bishops in times of disagreement over doctrine. This localised emphasis explains in turn the defence of ascetic customs that had once been categorised as heteropraxy.

In this examination of the piety and devotional books of Reginald Pole and his friends, three booklists are compared: Pole's own, and those of Marcantonio Flaminio and Michael Throckmorton. The article also probes their comments and choices about reading and prayer, sacrament and preaching, as well as the observations of contemporaries. Piety in Pole's household was nourished principally by the Bible, the Fathers and the Imitation of Christ, but scriptural commentaries by suspect reformers also became part of their devotional reading, moulding religious identities which were unusual and became dangerous.

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.

The statistical analysis of religion in England and Wales usually commences with the mid-nineteenth century. This article synthesises relevant primary and secondary sources to produce initial quantitative estimates of the religious composition of the population in 1680, 1720, 1760, 1800 and 1840. The Church of England is shown to have lost almost one-fifth of its affiliation market share during this period, with an ever increasing number of nominal Anglicans also ceasing to practise. Nonconformity more than quadrupled, mainly from 1760 and especially after 1800. Roman Catholicism kept pace with demographic growth, but, even reinforced by Irish immigration, remained a limited force in 1840. Judaism and overt irreligion were both negligible.

This paper interprets late medieval religious culture by considering lay expectations of and attitudes towards the clergy. The analysis is prompted by and framed around a convent controversy, which was extensively documented in the course of an ecclesiastical trial. Contemporary ‘convent reform’ is not conceived as an ecclesiastical event, but rather as a symptom of the changing relationship between town and convent. The description of religious provision in the town shows that there was a strong lay demand for the clergy and the rituals performed by them, and that parishioners were ready to invest financially in maintaining local priests, even if it involved considerable additional expenses. The conflict between town and convent can therefore be considered as a result of a liturgical deficit in the spiritual market of the town. The parishioners' behaviour is interpreted as a symptom of the eucharistic and penitential devotional culture of the time, which was regulated in practice by the principle of intercession and the institution of good works. The paper argues that the divergent strands of late medieval religious culture generated a ‘consumption’ of the sacred. The mendicant friars had a special role in the late medieval religious market as they provided opportunities for religious experiences which differed in kind from parish observances.

This article analyses the varying contemporary and later responses to Robert Southey's Life of Wesley (1820). Acclaimed for its literary qualities, its appearance in the shadow of the Evangelical Revival and the growing Methodist movement meant that its biographical perspective was long obscured by the nineteenth-century ‘Wesley legend’. Methodist reviewers such as Henry Moore and Richard Watson, repelled by his critique of ‘enthusiasm’ as well as his claim that Wesley was motivated by power and ‘ambition’, questioned Southey's theological credentials and religious orthodoxy. A more nuanced view of Southey's biography was provided by Anglican commentators such as Reginald Heber and Alexander Knox who, while sympathetic to Wesley and the Evangelical Revival, supported many of Southey's judgements from a High Church Anglican standpoint. This article sets Southey's biography within the context of his own theological and political evolution, exploring the issues of authorial motivation and the longer-term literary and historical impact and legacy of his biography.

The Calvinistic Confession of Faith written by the patriarch of Constantinople, Cyril Loukaris, is considered to be the most important product and at the same time the manifesto of the attempted union of the Protestant and Orthodox Churches. Presenting evidence which has been neglected in previous research, this article aims to revise this communis opinio by demonstrating that the book that was actually meant to become the theological foundation for the envisaged union was in fact the Ecclesiarum Belgicarum Confessio, a bilingual (Latin and Greek) publication (1623, 1627, 1648) containing the Βelgic Confession, the Heidelberg Catechism and several canons of the Synod of Dordrecht.

This article comprises a close analysis of churchyard extensions, closures and new cemetery provision in the English midland counties of Leicestershire and Rutland. It provides a graphic outline of these changes, and so extends cemetery history to rural as well as urban areas. The main periods of change examined are the 1850s, 1880–1900 and from the 1960s to 2010. Such a chronology, and its detailed processes and problems, has not hitherto been available for any region. This highlights the effects of these changes on senses of ‘community’, and their links to processes of secularisation, church viability and belonging.

This paper claims the heraldry of the twelve tribes of Israel as a distinct iconographic invention in post-Reformation England. It is argued that the theme became popular during the reign of King James, a period usually regarded as iconophobic. Little-studied examples of church wall-painting are understood in relation to analogous bible illustrations and writings which have been ignored by historians of this period. The depictions of the twelve patriarchs themselves, part of a ‘Laudian’ beautification of Burton Latimer church in the 1630s, during the incumbency of Robert Sibthorpe allows exploration of the shifting meanings of this Reformation subject.

The arrival of Robert Morrison in Macau on 4 September 1807 marked the beginning of the nineteenth-century Protestant missionary movement in China. The most familiar and important legacy of Morrison is his translation of the Bible into Chinese and the compilation of A dictionary of the Chinese language. When Morrison concluded his work in 1832, only ten Chinese had been baptised. However, the true measure of his accomplishment is not to be sought in the harvest of souls, but in the foundations that laid for future work. As a pioneer missionary in the nineteenth century, Morrison lived in an alien ‘heathen’ world for twenty-five years. How did he hold on to his evangelistic vision and passion in such an adverse and unfavourable environment? This essay aims to sketch Robert Morrison's views on mission, focusing on the way in which he responded to traditional Chinese culture and religion and the huge political obstacles in early nineteenth-century China.

This article is a contribution to the recent debate in this Journal between Ralph Brown and Boyd Hilton concerning the nature of British nineteenth-century premillennialism.1 It discusses the premillennialists' view of time and argues that a sense of God's involvement with the historical process led them to affirm temporal development and progress as the media for divine activity. It also discusses their view of the destiny of the earth and shows how premillennialist eschatology was fully materialistic, placing a high view on the body and the physical world. These are important factors in accounting for the premillennialist social vision.

During his pontificate, Pius xi (1922–39) vigorously promoted the ‘export’ of the Italian model of Catholic Action to the rest of the Church as the organisational blueprint for Catholic lay activism, particularly in the battle against atheistic Communism. He was assisted by Mgr, later Cardinal, Giuseppe Pizzardo, the head of Italian Catholic Action. The successes and failures of this campaign are tracked through documents available since the opening of the files of the apostolic nunciatures and delegations and the Extraordinary Ecclesiastical Affairs section of the Secretariat of State for Pius xi's pontificate in the Vatican Archives.

The Protestant portion of the population of the north of Ireland experienced an extraordinary outburst of religious fervour in 1859. This article provides a critical overview of some of the interpretations of the revival offered by scholars and suggests a number of hitherto ignored themes under three headings: causes, controversies and consequences. The first section moves beyond questions of social and economic determinism to outline the sense of expectancy for revival that was created through the Evangelical reform movement amongst Presbyterians in the north of Ireland. The second considers the controversies of the revival, especially the various physical phenomena that accompanied some conversions, and the Evangelical critique of the revival offered by William McIlwaine and Isaac Nelson. The final section shows how the revival consolidated religious identities in Ulster and contributed to obscuring the dominance of conservative Evangelicalism within the Presbyterian Church.