It is clear from Bede's Historia ecclesiastica that England then enjoyed close relations with the Roman Church. Some passages in the work have been seen as reflecting a high doctrine of the papacy, but when carefully read they turn out to be devoid of any understanding of the papacy. The same is true of Bede's discussions of Christ's words to Peter (Matthew xvi.18a, 19) in his writing on the Bible. Yet other English authors of the period had attitudes very different to those of Bede; suggestions are offered as to why Bede took the line he did.

In contrast with recent assertions that the term ‘double house’ is both anachronistic and dysfunctional when used with reference to mixed communities of the twelfth century, this paper demonstrates that contemporary writers did in fact perceive a difference between religious houses that housed both men and women, and a small group of ‘houses of canons and nuns’. The absence of a more specific term was in itself an indication of the perceived novelty of such houses, which were seen as diverging both from earlier Anglo-Saxon mixed communities, and from other twelfth-century houses for men and women.

The early Wycliffite William Swinderby expressed some strong criticisms of excommunication. He was alarmed that churchman thought that it was their power, rather than God's power, that consigned a soul to hell. The rhetoric of sentences of excommunication in this period was indeed intended to frighten offenders into compliance with ecclesiastical judgements, but the theory and practice of excommunication was in fact far less simple that the Wycliffite criticism of it allowed. This article examines Swinderby's attitude towards ecclesiastical sanctions in light of Wyclif's own ideas, and the theory and practice of excommunication in the late medieval Church. Swinderby's links with early Wycliffism are elucidated and the relationship between Wycliffism and the Church is looked at in a new light.

The act of comforting soon-to-be executed martyrs was a collective and participatory affair in early modern England, but it was Catholics’ consolation of dying priests that resonated with a sacramental and doctrinal meaning all its own. This article seeks to highlight the late medieval traditions as well as contemporary Tridentine practices that infused such acts of comfort, particularly as they were negotiated in a time of Catholic persecution and upheaval. Of prime importance in instructing consolers, however, was Ignatius of Loyola's Spiritual exercises, which, as this essay argues, provided a guidebook for behaviour and an answer to suffering for priests and followers alike.

From the early Reformation the Scottish Kirk had seen national public fasting as an essential exercise in furthering the spiritual, political and material well-being of the nation. For that reason fasts were held frequently, particularly at times of national crisis in Church and State. In 1706, with parliament about to deliberate on a treaty for an incorporating union with England, a national fast seemed an obvious step. The refusal of the Court party to grant a civil sanction to a fast therefore placed the issue to the forefront of national debate, providing the opposition with a major opportunity to disrupt the progress of the treaty.