This chapter introduces the setting and context of the narrative. The Low Countries were a heavily urbanized corner of Europe situated at the delta of several of the continent’s major river systems. The region was economically prosperous, thanks to well-developed systems of trade, manufacturing and agriculture. Its three million inhabitants were linguistically and ethnically diverse and ranged from high-ranking nobles to middling business to hardscrabble farmers. The region was divided economically between an urban, commercial, maritime west and a rural, agricultural east. Political power was local and decentralized, although the Habsburg dynasty, especially Charles V, was engaged in an ongoing effort to centralized and consolidate their dynastic power at the expense of local nobles and city governments. The chapter also describes the vibrant state of late medieval Christianity in the region, including lay enthusiasm for devotional practice and the emergence of Christian humanism.

Continuing the volume’s second thematic strand (Space and Society), this chapter addresses the topic of Church and society in the age of William the Conqueror. It commences with a discussion of the Church in Normandy, before considering the corresponding situation across the Channel in England. It then develops a comparative perspective that draws attention to some fundamental issues surrounding the Anglo-Norman Church and its legacy, including William the Conqueror’s relationship with the episcopate and the Anglo-Norman monastic landscape, the importance of stability and authority, and the use of violence by and against members of the clergy.

Chapter 11, “Sacred Dimensions: Church Building and Ecclesiastical Practice,” examines the relationship between church building and ecclesiastical practice in Byzantine Constantinople. It outlines the ways in which architecture accommodates and responds to the exigencies of ritual both on a practical, and on a symbolic level to reveal how church buildings were understood symbolically as worship spaces, manifestations of piety, wealth, power, and prestige, and places of perpetual commemoration.

Chapter 7, “Matters of Faith: Catholic Intelligentsia and the Church,” asks how Catholics behaved in Warsaw and why. Roman Catholicism was the religion of the majority of Varsovians and had played an important role in the development of the Polish national project. In the absence of a Polish government, the Church provided a potential locus of authority for Poles. Warsaw’s priests drew particular negative attention from the Nazi occupation for their potential influence and they were viciously persecuted, imprisoned, and often sent to the concentration camp at Dachau. Nevertheless, leaders of the Church, from the pope in Rome to local bishops, were hesitant to provide guidance, support Nazi occupation, or encourage opposition to it. Despite the lack of a top-down Catholic policy, this chapter argues that individual priests and lay Catholic leaders were motivated by their religious faith to form everything from charities to a postwar clerical state. Crucial among Catholics was the question of the developing Holocaust and the role of Polish Jews in Polish Catholic society, which sharply divided them.

This section provides the main argument of the book, followed by historical background on the development of doctrine and devotion to the Virgin Mary up to the end of the fifth century and the flourishing of the cult from that period onward. This section is followed by one on literary genre, which attempts to justify the structure and argument of the book as a whole. A section on gender, which takes into account recent approaches to this subject in the Byzantine context, develops a methodology for studying the cult of the Virgin Mary. The Introduction finishes by outlining once again the goal of this study: it is to assess early and middle Byzantine texts on the Byzantine Virgin according to the diverse settings and audiences for which these were intended.

This chapter reflects on the theological virtue of hope in the Christian community and how it must be distinguished from mere optimism. Rather than seeing hope as a result of faith, the author proposes to consider both hope and faith from within the horizon of love. In paying particular attention to the transformative spirit of hope in the church, the chapter is written in dialogue with David Jasper’s ecclesiological reflections in his Trilogy.

The present article examines Grotius’ views on the relationship between church and state. He composed most of the works dealing exclusively with this theme in the years before 1618, but his later work is discussed as well. The historical and intellectual background to Grotius’ views is examined, such as the Dutch religious troubles, toleration, Jewish history and Erastianism. This is followed by Grotius’ general views on church and state as expressed in his works and his views on specific aspects, such as lawgiving, the right of resistance by the church, synods, ecclesiastical hierarchy, divine and natural law. It is concluded that Grotius held that there is only one, indivisible sovereign government, and that this is civil government: all external acts in the public space are subject to the sovereign. Abuse of this absolute power is restricted by the fact that the sovereign has to render account to God. Grotius’ lifelong ideal was that of a state based on these principles, with a Christian public church, where toleration of religious differences was practised.

The processes launched at the start of Roman rule continued to support the development of cities and their elites. The 150 years from Hadrian to Diocletian saw enough violence to do severe damage to some of those cities, particularly Alexandria, and occasional revolts disturbed the peace, including one in the Delta at the time of the great plague (smallpox) under Antoninus Pius, which led to the depopulation of many villages. A loss of workers to the plague may have intensified the concentration of landholding in the hands of the wealthy, who could invest in both machinery and capital-intensive crops such as wine. This period also saw the decline of the temples and the beginning of Christianity as a visible (and occasionally persecuted) movement, with the emergence of bishops of Alexandria and the countryside. The Egyptian language acquired a new means of expression in the Coptic alphabet, largely derived from Greek.

This chapter focuses on Pauline ecclesiology, which on some contemporary accounts takes much more prominence than in traditional Protestant theology. In particular, the chapter contrasts the strong ties between soteriology and ecclesiology in the reading of N. T. Wright with the consistent loosening of these ties in the history of Reformed theology. The intrinsic relationship in Paul between church and salvation is investigated by a study of Wright’s reading of Galatians 2 and Ephesians 2. The loosening of this relationship in Reformed theology is traced in the writings of John Calvin, Francis Turretin, and Charles Hodge.

Computability is discussed here at length, being the prime example of what Gödel calls formalism independence in his 1946 Princeton Bicentennial Lecture. The emergence of the concept of human effective calculability and of its formal counterpart---simply computability---is traced in the work of Gödel, Chucrh, Hilbert and Bernays, and finally Turing. The reception of Turing’s work on the part of Church and Kleene as well as on the part of Gödel is chronicled.