To save this undefined to your undefined account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you used this feature, you will be asked to authorise Cambridge Core to connect with your undefined account.
Find out more about saving content to .
To save this article to your Kindle, first ensure email@example.com is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
Richard Burgess, in his Studies in Eusebian and post-Eusebian chronology, argues convincingly for the existence of a hitherto unknown Antiochene continuation of Eusebius' Chronicle. While Burgess does much to advance understanding of fourth-century historiography, his conclusion that this effort derives from a pro-Nicene author is less convincing than his other arguments. Internal evidence in the fragments themselves, and circumstances surrounding the life of the fourth-century bishop Eusebius of Emesa, point to that prelate as the likely author of the source identified by Burgess.
This study focuses on fourteenth- and fifteenth-century images, commissioned by the Ordo Eremitarum Sancti Augustini, of Augustine in rapture at the Trinity, revealing a wounded heart. This imagery begins an iconographical trend within the order that portrays Augustine as the Doctor of Love and departs from the image initiated by Possidius of Augustine as the rational thinker and bishop. A comparison with contemporaneous images of Francis receiving the stigmata reveals a new understanding of the relationship of the body to fourteenth- and fifteenth-century mendicant piety, and the importance of the iconisation of the body in the Hermits' understanding of Augustine.
According to several distinguished historians Katherine of Aragon could have averted the Henrician reformation by accepting Cardinal Campeggio's suggestion that she take vows of religion and enter a nunnery, thus facilitating her husband's remarriage. Here it is argued that, even if Katherine had agreed, the fulfilment of such a project would pose serious problems. Once he recognised the enormity of what the legate intended, Henry rapidly lost interest: his craving for an undisputed succession could hardly have been satisfied by adding a second potentially contentious papal bull to that which had allowed his first marriage.
This paper is focused on Elizabeth's Reformation in the Irish Pale around Dublin, the key religious battleground in Tudor Ireland. It highlights the strength of opposition to Elizabeth's religious settlement from the start of her reign. It shows in stark terms that Ireland experienced a Reformation virtually without reformers, and suggests that that was a major reason for its failure. The contrasting experiences of England and the Pale suggest, in turn, that revisionist historians have underestimated the progress of Protestantism in England before Elizabeth's reign.
This article explores the reception of the European Protestant Reformation in the British Atlantic using the early Bermudan Church as a case study. It offers an alternative model for Puritan colonisation which was driven by a reformed vision for godly globalisation and evangelisation rather than flight from persecution in England. By shedding light on ecclesiastical ties between the reformed Churches on the continent and the British Atlantic, it extends the ideological foundations for the establishment of British America beyond the theories of empire and economic opportunism usually addressed by historians.
This article deals with the evolving attitude of Mauro Cappellari (later Pope Gregory XVI) towards the extraordinary case of a capricious priest, Calogerá Biondi, caught up in an illicit marital affair in Constantinople. Given the fragile state of the Armenian Catholic Church in the Ottoman Empire in the 1820s, and the potential firestorm that could be set off if the couple's story came to light, Cappellari lobbied the Curia to release Biondi from his spiritual obligations and countenance the marriage. Once elected pope in 1831, he would overrule his predecessor's decision that denied them this union. Cappellari's pragmatic approach to this case stands in stark contrast to the overwhelming perception of him within the historiography as sternly doctrinaire.
In 1846 a new, greatly expanded, edition of Sir Henry Spelman's History and fate of Sacrilege (1643, published in 1698) appeared, edited anonymously by ‘two priests of the Church of England’. These priests were John Mason Neale and his friend and apparent assistant Joesph Haskoll. The monograph-length introductory essay and other editorial contributions show, as well as vast learning, an aspect of Neale's multi-faceted achievement hitherto unnoticed, that of a stringent critic of great families and other lay people who possessed former church property (Spelman's definition of ‘Sacrilege’) and, more widely, of political and economic conditions in mid nineteenth-century England.
The role of Scottish Churches in the decision not to include Scotland in the 1967 Sexual Offences Act requires scrutiny. This article examines the role of the Church of Scotland, and other Churches, in debates regarding homosexuality in the years following publication of the Wolfenden Report. It argues that although Scotland's Churches appeared steadfast in their determination to prevent homosexual law reform during the 1950s and 1960s, there was much ambivalence, contradiction and debate and that, in fact, Scotland's two main Churches played a significant role in the development of Scotland's foremost homosexual rights organisation, the Scottish Minorities Group.