In the twelfth century the cult of St Agatha of Catania was revived on the island of Sicily. This article explores the development of the cult within the wider process of the re-Christianisation of an island which had, in the previous century, been removed from Muslim control by Norman conquerors. It demonstrates that the revival of St Agatha's cult occurred through its connection to powerful political circles and to a range of emergent communication networks. The increasing renown of this shrine centre contributed to Sicily's integration into the Latin Christian world, and countered suspicious external perceptions of the island.

This article discusses a privately owned manuscript of St Francis's collection of addresses known as the Admonitions in the context of the nature of the work, the textual transmission of Francis's writings, his method of composition and other manuscripts of the Admonitions, especially those dating from the thirteenth century. It is argued that the manuscript antedates Francis's canonisation in 1228, is the earliest known manuscript containing the Admonitions and indeed the earliest manuscript of any of Francis's more substantial works. The article publishes the text and provides facsimiles of the manuscript.

For nearly forty years George of Laodicea (c. 290–359) played a significant role in the fourth-century Trinitarian controversy. Yet among scholars of the period his contribution has been understudied, underappreciated and misunderstood. This article aims to reconstruct George's career in a way that eliminates earlier distortions, corrects certain oft-repeated mistakes and includes frequently omitted evidence. It argues that George was one of the principal leaders of the Eusebian alliance in its last two decades. It also suggests that his leadership role in the Homoiousian alliance was more significant than is usually thought: he was the catalyst for its formation and emerged as its champion in the aftermath of the failed leadership of Basil of Ancyra.

This paper adopts an exegetical approach to Bede's narrative of the conversion of King Edwin of Northumbria in the Historia ecclesiastica ii. 9–14. HE ii. 12–13, which is loosely based on passages in the Whitby Life of Gregory the Great, diverge significantly from the latter in order to explore biblical parallels. Bede's description of Coifi's ride to the pagan shrine at Goodmanham in order to throw a lance into it is an inversion of the account of the piercing of Christ's side in John xix.34: just as water flowed from Christ's side so the piercing of the shrine led to the baptism of the Northumbrians.

This paper revisits the question of the influence of Jewish biblical exegesis on Christian scholars in twelfth-century France, by focusing in particular on Abelard's response to a question of Heloise in her Problemata about questions raised by 1 Samuel ii.35–6 (=1 Regum ii.35–6) concerning ‘the faithful priest’ prophesied as Eli's successor, the meaning of ‘will walk before my anointed’ and the nature of the offering his household should make. Abelard's discussion of the views of an unnamed Jewish scholar illustrates a consistent movement evident in the late eleventh and twelfth centuries for certain Christian exegetes to approach Jewish scholars to resolve problems posed by the text of the Old Testament. While the passage in 1 Samuel was traditionally interpreted in a Christocentric fashion, Heloise implicitly supports a more historical reading of the text in the question she puts to Abelard. The Jewish scholar's interpretation reported by Abelard is very close to that of Rashi's twelfth-century disciples.

This article investigates the financial arrangements put in place by Pope Urban V to pay for his household on his journey from Avignon to Rome in 1367. It shows that the curia's move had a disruptive effect, since its normal routine of paying expenses at the end of each month could not be continued while the court was in transit. In order to deal with these exceptional circumstances, household officials were given a special advance payment in anticipation of the costs that would be incurred on the journey, which in effect set a budget for the pope's domestic expenditure.

Highlighting some of the tensions within Catholicism in Poland-Lithuania after the Council of Trent, this article offers a corrective to the traditional Jesuit-centred paradigm of Catholic renewal. While long held to be central to the successes of the Counter-Reformation, the Jesuits were opposed by large sections of the Catholic nobility, a paradox that has never been adequately explained. By exploring the conflicts between the Jesuits and the more established Dominican order, the phenomenon of Catholic anticlericalism can be understood as part of a wider dissonance in Catholic culture, and integral to the accommodation of noble and Catholic culture after Trent.

Most of Archbishop Williams's manuscript remains were destroyed in a fire in 1695. However, the Pepys Library at Magdalene College, Cambridge, contains a volume of manuscript sermons and sermon notes that have not been significantly studied. On closer examination, the sermons can all be dated to the 1640s, and several were delivered on significant occasions. They show that Williams was a far more committed preacher than has generally been acknowledged, and demonstrate his explicit and consistent adherence to Reformed theology. They therefore help in explaining his close links with godly communities and so his significance during the Long Parliament.

This article assesses the strikingly different rhetoric used in pamphlets published in 1530 by the Strasbourg Spiritualists Christian Entfelder and Johannes Bünderlin. Whilst these texts are most commonly read in light of their shared critique of Anabaptism, this article argues that Bünderlin's work also reveals his rejection of Entfelder's Spiritualist alternative, characterised by the term ‘standing still’ (Stillstand). By exploring these pamphlets, and other texts associated with the Strasbourg Anabaptist-Spiritualist debates, this article seeks to demonstrate the importance not only of fully contextualising such sources, but also of understanding the divisive and potentially destabilising nature of Spiritualist rhetoric itself.

One of the many areas in which there is a lack of knowledge of the post-Reformation Scottish clergy is their economic status. This article uses the county of Fife as a case study to examine the finances of post-Reformation ministers. Stipends improved gradually during the decades after the Reformation, especially for ministers paid in kind, but there were still serious problems in many parishes well into the seventeenth century. Ministers' testaments show few signs of real poverty, however, and it appears that most ministers lived modestly and within their means, rather than acting as major economic actors in the parish.

This article examines a previously unnoticed link between the Puritan John Burgess and the Calvinist conformist George Hakewill. In 1604 Burgess preached a court sermon so outspoken and critical of James i's religious policy that he was imprisoned. Nearly twenty years later, however, Hakewill chose to incorporate extended passages from Burgess's sermon into the series of sermons, King David's vow (1621), preached to Prince Charles's household. This article considers why Burgess's sermon became so resonant for Hakewill in the early 1620s and also demonstrates how Hakewill deliberately sought to moderate Burgess's strident polemic. In so doing the article provides important new evidence for the politically attuned sermon culture at Prince Charles's court in the early 1620s and also suggests how, as the parameters for clerical conformity shifted in the latter years of James's reign, Calvinist conformists found a new appeal in the works of moderate Puritans.

This article seeks to uncover the origins of the ‘Ranters’ by examining Abiezer Coppe's early life and social network. It suggests that Coppe's background, experiences and milieu – particularly his Baptist phase and the associations he made during this period – are crucial to appreciate the genesis of the ‘Ranters’. As such it should be regarded as a further contribution towards the growing consensus that the origins of ‘radicalism’ in the English Revolution are to be located in the religion of the ‘hotter sort’ of Protestants lower down the social scale.

This article explores the political significance of past Christian suffering at the dawn of the Augustan era through an analysis of correspondence containing accounts of hardships endured by conforming clergymen during the English civil wars and Interregnum. The politics of martyrdom to be derived from letters to John Walker was grounded on the correspondents' conviction that their epistles conveyed accounts of sequestered clergymen and their families who had suffered for their profession of Christian truth. The persecutions that loyal clergy had endured during the 1640s and 1650s were signs that the Church by law established, both then and now, was the true English Church. Furthermore, as documentary witnesses to oral testimonies which identified the genuine sufferers for Christian truth within recent memory, the epistles themselves aspired to be martyrological relics.

Gender ideologies have been shown to be an important element in creating national identity. The settler population of early colonial Queensland was largely drawn from Protestant England and Scotland, and Catholic Ireland. In the process of social formation, Anglican men contributed to building a Protestant hegemony that strove to marginalise the Irish Catholic part of the population. In doing so they bracketed Tractarianism with Catholicism in an attempt to assert the essentially Protestant nature of Anglicanism. This paper explores three debates that took place in the public domain in the period 1855–65, and their impact on the local Anglican community and on social formation in the fledgling colonial society.

The early nineteenth century saw a turn in Anglican Evangelicalism towards respectability and regularity. The same period paradoxically saw renewed controversy with some High Churchmen while others were more inclined to cooperate with the Evangelical movement. A case study of the early episcopal career of Henry Ryder illuminates this phenomenon, showing that while there were important divisions in doctrine between Evangelicals and High Churchmen, Evangelical innovations in practice proved more radical and controversial and provoked a divided response among their High Church brethren.

In the received narratives of Anglican-Roman Catholic tensions in the nineteenth century, claims to a sacrificial priesthood are presented as an Oxford Movement development, and Apostolicae curae is treated as the ultimate Roman Catholic response. This article tells a very different story. Locating the origins of the preoccupation with sacrificial priesthood in the early nineteenth-century American Episcopal Church, and the central Roman Catholic response in the polemics of the archbishop of Saint Louis in 1841, the narrative is recast as an example of how theology done at the ‘margins’ affects the discourse at the ‘centres’ of ecclesial communities.

The British experience of the First World War has given rise to a host of myths and misconceptions in both the folklore and the historiography of the war. The most damaging of these for the Church of England has been that its army chaplains skulked in the rear while a generation of British men fought and died in the trenches of the Western Front. This article exposes the falsity of this myth, tracing its origins to the inter-war boom in ‘war books’ and its longevity among ecclesiastical historians in particular to the pacifist sensitivities and flawed historiography of the 1960s and the 1970s.

This article argues that the post-secularisation historiography of the past twenty years has erred in neglecting theological categories of analysis. Committed to challenging the explanatory power of the secularisation thesis, it has established a new paradigm of ‘survival’ and ‘redefinition’, interpreting the sub-Christian morality of the twentieth century as a robust continuation of the pervasive Christianity of the nineteenth. A more theological approach, however, demonstrates that much of the ‘success’ of Victorian religion was achieved at the cost of the soteriology that had fired the religious boom. Tracing a shift from an ‘internal’ concept of sin to an ‘external’ notion of vice, it is argued that Evangelicalism created its own mechanism of secularisation, distilled in the shift from Evangelicalism to temperance agitation.

Histories of the English Christmas tend to downplay the role of religion in the development of the modern festival. This article examines the place of religion in the popular celebration of Christmas, as well as the provision of worship offered by the Protestant Churches during the festive season. It argues that although some churchmen viewed Christmas pessimistically as part of a broader battle between sacred and secular, the Churches played an important role in the expansion of the urban public culture of Christmas in the late nineteenth century, whilst the doctrine of the incarnation provided a religious framework for the celebration of childhood and domesticity that the festival had come to embody.