A bout four hundred years ago John Knox wrote as follows in his Comfortable Epistle to Christ's afflicted Church: ‘Let Wynchester, and his cruel counsell, devise and study till hys wits faile, howe the kyngdom of his father, the Antichrist of Rome, may prosper: And let him and them drink the bloudde of Goddes sainctes till they be droncke, and theyr bellyes burst, yet shall they never provide long in their attemptes. Their counsailes and determinacions shalbe like the dreame of a hungry or thyrstie man, who in his slepe dreameth that he is eatinge or drinckinge; but after he is awaked, his pain continueth, and his soule is unpacient and nothinge eased. Even so shall these tyrantes, after their profounde counsayles, long devices and assured determinations, understand and know that the hope of ypocrites shal be frustrate; that a kingdome begunne with tyranny and bloudde, can neither be stable nor permanent; but that the glorie, the riches, and manteiners of the same, shalbe as strawe in the flame of fyre. Altogether with a blaste they shal be consumed in such sorte, that their palaces shal be a heape of stones, their congregations shal be desolate; and such as do depend upon their helpe, shalfal into destruction and ignominie with them.’

Historians of the Church of England have paid little attention to the women's movement. There have been several serious studies of religious communities for women, and there is increasing interest in churchwomen's part in Victorian philanthropy and moral reform. Studies of Victorian marriage and family life have an important religious dimension. Alan Wilkinson's recent book on The Church of England and the First World War makes a number of references to women's work and aspirations, subjects virtually excluded from Roger Lloyd's standard history of the twentieth-century church. The history of women's place in the management and recognised ministry of the Church of England, in its institutional life at local, regional and national levels, has not been touched.

The Holy See's involvement in interwar multilateralism is rarely acknowledged, largely due to its exclusion from the Versailles settlement and resulting institutions. Using new archival findings, this article reevaluates the Vatican's role in the contestation and construction of this new order, focusing on the League's International Committee on Intellectual Cooperation. Unofficially acting as Vatican intermediaries, a number of League officials quietly promoted Catholic visions of internationalism from within this body. The activities of these individuals provided an alternative method for promoting the Holy See's interests within the emergent international order, in conscious competition with more dominant secular conceptions of internationalism.

Although largely overlooked by historians, the worldwide Anglican Communion proved to be a major force in mobilising support for the Allied cause throughout the First World War. This article examines the wartime career of Bishop Charles Henry Brent, a Canadian-born bishop of America's Protestant Episcopal Church, who is usually remembered as a missionary, an ecumenist, and as a campaigner against the international opium trade. This article revisits Brent's wartime career, illustrating his three-fold significance as a contemporary symbol of Episcopalian power and influence in the United States, as an epitome of Episcopalian Anglophilia, and as a morale-boosting presence in wartime Britain.

Two roads diverged in Roman Africa. One led to the movement that came to be known as Donatism, and the other to the so-called Catholic party. The controversy emerged soon after the Diocletian persecution, one side selecting Caecilius as the bishop of Carthage, the other eventually selecting Donatus (and therefore dubbed ‘Donatist’). The schism widened when Constantine supported the former and attempted to enforce his party's status. Violence sporadically erupted between these two parties for the next century, around which time Augustine led the charge to bring about unity, ultimately through legal and coercive means. The success of this unification, however, and the ultimate fate of the Donatists is open to debate, along with virtually every other datum from this controversy. The debated nature of the controversy, therefore, needs to be closely examined, for just what paradigm one takes from the outset could make all the difference.

The adoption of socialism in the late nineteenth and early twentieth centuries was for many an experience akin to religious conversion. Katherine St John Conway's path to enlightenment provides a stark example. While sitting in her fashionable Bristol church ‘praying for a fuller consciousness of the Presence’, she was confronted by a group of workers adopting the socialist tactic of the ‘church parade’, the invasion of churches during Sunday services to highlight labour disputes and the plight of the unemployed:

[I]n they came, lassies out on strike against starvation wages and for the right to combine … there they stood, sister-women, … ill-clad, wet through with the driving rain, hungry … ‘They stand between me and the Christ.’ So the thought smote me; so I see it still … . For the first time in my life I heard and began to understand.

This article combines prosopographical analysis of the episcopate between 1307 and 1330 with examination of its participation in the politics of the time – baronial unrest, the deposition of Edward II and a regency dominated by his queen and her paramour. Elevation to the episcopate brought status, an opportunity for career clerks. Nobles were not prominent among bishops, nor were regular clergy; curiales were, but more numerous were university men. The differing roles of archbishops Winchelsey, Reynolds, Mepham, and to a marginal extent Stratford, are reviewed. Crucial is the reaction of prelates to the crisis of 1326–7. Diagrams and tables help to quantify the conclusions reached.

This article explores the relationship between religion and historiography in the work of the historian and bishop William Stubbs (1825–1901). Previous studies of Stubbs have neglected the High-Church influences which demonstrably pervaded his thought, and shaped his ideas of the English past, of the Christian purposes of history, and of the historical process itself. Recovering the confessional bent of Stubbs's approach to the past challenges assumptions about not only academic professionalisation, but also the prevalence through the Victorian period of a ‘Whig interpretation’ of history.

An intriguing phenomenon of late antique Palestine is the abundance of rural churches located outside village boundaries yet obviously in close contact with them, having been constructed by wealthy local patrons. What led to the establishment of such churches and how did they differ from similar building initiatives within the village boundaries? In answering these questions, this article takes a sociological stance, using Pierre Bourdieu's ‘theory of fields’ (‘champs’) to suggest that such construction was the product of symbolic and economic competition in the ‘field of religious goods’ between the rural ‘lay’ elite and the provincial ecclesiastical hierarchy.