This article traces how early Christian thinkers (including Irenaeus, Eusebius, Epiphanius and Jerome) conceptualised ‘Jewishness’ in bibliographic terms. The material that early Christian sources associate with the Gospel according to the Hebrews exhibits a substantial textual relationship with the Gospel according to Matthew. The distinction emerges within a fourth- and fifth-century heresiological project of bibliographic categorisation that seeks to differentiate Jewish and Christian books and readers. Bibliography is a way of distinguishing reading communities and thereby advances the late ancient rhetorical project often known as the parting of the ways between Judaism and Christianity.

This paper reviews the classic perception that the debate on the regular origins of secular canonesses in early modern France consisted of a clash between authors who sought to legitimise the members’ current status and privileges, and prominent scholars such as Jean Mabillon whose sole aim was to present a truthful account of the past. Through a case study of the abbey of Remiremont it shows that local commentators gained a nuanced understanding of that community's past and present identities, while Mabillon and others relied on second-hand arguments and flawed methods to make a case for a regular reform.

The Welsh Trust (1674–81), established by Thomas Gouge, an ejected Presbyterian minister, brought together clergy and laity across emerging denominational divides who shared a desire to unite English Protestants against the perceived resurgence of Catholicism. The enterprise serves as a miniature of the tension among many Presbyterians between the reality of their dissent and the desire for church comprehension, challenging the traditional binary of ‘Dons’ and ‘Ducklings’. Furthermore, it reveals the creative ways in which mobilisers of comprehension pursued their ideals, which profoundly shaped the many godly reformations of the English Church after the Glorious Revolution.

This paper describes and analyses the remuneration arrangements of Church of Scotland ministers serving rural parishes between 1815 and 1974. It constructs and deploys a new longitudinal and cross-sectional dataset, materially more extensive in range and scope than those previously developed, calibrating the absolute and relative level of stipend throughout the period. It offers a preliminary analysis of the economic consequences for ministers and the established Church of the process of fixing, or standardising, stipends in money terms from 1925 onwards, highlighting how this undermined the financial foundations of the Church's principal means of stipendiary funding.

Between about 1850 and 1940 the Dutch Protestant missionary movement reached its ascendancy and set out to establish the kingdom of God in overseas territories. In doing so, mission became inextricably linked with Dutch imperialism. This article investigates this connection through the lens of cartography. Missionary maps of the world in general and the colonies in particular were produced and distributed in schools and churches to inform a Dutch audience about mission and to gather support. This article concludes that mission and imperialism were different strands that became increasing entangled towards the end of the nineteenth century.

In the wake of World War I and the Spanish flu epidemic, the Anglican layman James Moore Hickson embarked on a five- year international healing ministry. What circumstances contributed to his positive reception by the public and the press, and how did he gain episcopal support and private audiences with the archbishop of Canterbury? Hickson's ministry in Western Australia near the end of his global tour sheds light on some of the reasons why his ministry was so widely accepted.

This article uses the history of Jewish-Christian relations in twentieth-century Britain to shed light on the theological and political changes which have shaped inter-faith dialogue, and explore religious responses to the perceived acceleration of secularism. In so doing it questions the centrality of antisemitism and the Holocaust as the key drivers of change in Jewish-Christian relations and highlights the importance of broader shifts in religious belief, and a growing perception of ‘common ground’ between faiths. While Jewish-Christian relations in Britain are now frequently presented as a model of inter-faith cooperation, this article argues that longstanding theological and political challenges have continued to problematise this role-model status.