Group Formation in the Long Tenth Century: a View from Trier and its Region

Unpaginated version of book chapter published in Christine Kleinjung and Stefan Albrecht (eds.), Das lange 10. Jahrhundert – Struktureller Wandel zwischen Zentralisierung und Fragmentierung, äußerem Druck und innerer Krise (Mainz, 2015), pp. 49–5

The church and the origins of Scottish independence in the twelfth century

No abstract available

Rural is different: rural is special

Those of us who live, work, worship and minister in the countryside know all too well that rural is different, that rural is special. Yet for us country folk there remain so many frustrations that secular policies may be driven by an urban agenda and shaped by urban perceptions. Health care provisions, public transport, post offices, and retail distribution, to name but a few vital areas, so often seem to be planned with the urban economy in mind. It is tempting, too, to imagine that even the church may be driven by an urban agenda, say in terms of emphases in recruitment, selection and training for ministry, in terms of the design of liturgy, in terms of theories about lay leadership, and perhaps even in terms of reader ministry

Expressions of Authenticity: Music for Worship

This chapter examines the shifting conceptions of authenticity with regard to music for worship in British churches since 1945. This version reflects exactly that published, but is not typeset. The published volume in which it appeared may be purchased at www.scm-canterburypress.co.u

Four Scottish indulgences at Sens

English interest in the great Cistercian abbey of Pontigny was stimulated by the exiles there of two archbishops of Canterbury, Thomas Becket and Stephen Langton.1 As archbishops of Canterbury, Langton and Edmund of Abingdon made gifts to Pontigny abbey in consideration of the welcome given to Becket.2 Edmund did not die at Pontigny, but was a confrater of the community, and the abbot claimed the body, asserting that Edmund had expressed a wish to be buried there. The process of canonisation was rapid.3 After Edmund's canonisation, Henry III sent a chasuble and a chalice for the first celebration of the feast, and granted money to maintain four candles round the saint's shrine.4 In 1254, en route from Gascony to meet Louis IX in Chartres and Paris,5 Henry visited Pontigny, as his brother Richard of Cornwall, who seems to have pressed for canonisation, had done in 1247.6 Archbishop Boniface of Canterbury ordered the celebration of the feast to be observed throughout his province.7 Pope Alexander IV granted a dispensation to allow Englishwomen to enter the precinct of Pontigny abbey on the feast of the translation of the relics of St Edmund8 (women were normally forbidden to enter a Cistercian monastery). Matthew Paris, the greatest English chronicler of the age, wrote a life of the saint.9 English interest continued into the fourteenth century. In 1331 an English priest was given a licence to visit the shrine,10 but it seems likely that the Hundred Years’ War made pilgrimage to Pontigny difficult.11 The indulgences preserved by the abbey reveal an interest in the shrine throughout the Western Church, granted as they were by prelates from Tortosa to Livonia and Estonia, and from Messina to Lübeck.1

Continuity and change in diocese and province: the role of a Tudor bishop

Thomas Cranmer's register is important in shedding valuable shafts of light on the nature of the episcopal office in Tudor England. Despite the government's break with Rome in the 1530s, much of the archbishop's routine administration continued unaltered. Nonetheless, there were profound changes in Cranmer's role. Royal commissions, proclamations, injunctions, letters missive and acts of parliament all served to modify Cranmer's position as principal minister of the king's spiritual estate. When the crown issued a commission to the archbishop for the exercise of his jurisdiction, the prelate's position as a royal official was clear for all to see. It is sure, however, that the impact of Christian humanism and reformed theology also did much to shape Cranmer's work. The enforcement of the English Litany and, most notably, of the 42 Articles reveal the changing nature of the episcopal office at this time. In contrast to received orthodoxy, it is now clear that the bishops mounted a widespread campaign at the end of Edward VI's brief reign to secure use of this reformed formulary. There can be little doubt that Thomas Cranmer's years at Canterbury were of great significance in reshaping the role of the episcopate in early modern England

Restoration of the St. Clement’s Ohrid Archbishopric- Patriarchate as the Macedonian Orthodox Church and Ohrid Archbishopric

This is a brief narration of the creation of St. Clement\u27s Ohrid Archbishopric-Patriarchate as the Macedonian Orthodox Church-Ohrid Archbishopric from ancient times to recent times. The author first returns to the founding of the first three Macedonian and, generally, European Christian churches in Philippi, Thessalonica, and Berea by the Apostle Paul and his associates around the middle of the first century, AD. Then, he proceeds to the creation of the autocephalous Archbishopric Justiniana Prima (534-545) by the Byzantine Emperor Justinian I in Skopje or in its surroundings. The work of the Holy Apostle Paul and Emperor Justinian I was continued by the Slavic brothers, Sts. Cyril and Methodius of Thessalonica and their closest disciples and associates, Sts. Clement and Naum of Ohrid. As a result of their church-educational and social work, when numerous churches and monasteries were built in Macedonia and autochthonous monasticism was founded, Emperor Samuil (967-1014) created the so-called Prespa Metropolitanate or Archbishopric. Its autonomy was confirmed by Pope Gregory V. The emperor elevated the Archbishopric to the level of a patriarchate. When Samuil transferred the capital from Prespa to Ohrid, it was known as the Ohrid Patriarchate. After the collapse of Samuil\u27s state (1018), the Byzantine emperor Basil I lowered the Church to a level of archbishopric. The Ohrid Archbishopric persisted for about eight centuries until 1767, when the Turks abolished it in a non-canonical manner, and transferred its dioceses to the jurisdiction of the Greek Patriarchate of Constantinople. Then began the numerous attempts of the Macedonian people to restore its former St. Clement’s Ohrid Archbishopric as the Macedonian Orthodox Church. This happened in 1958, while the restoration of its autocephaly took place in 1967