In the second half of the ninth century, a new period of confrontation between the Armenian and Byzantine Churches began. The goal of Byzantine religious policy was the abolition of the independence of the Armenian Church and its unification with the imperial Church. In his letters addressed to the ecclesiastical and political leaders of Armenia, the patriarch Photios proposed that they abandon Monophysitism and accept Chalcedonianism. Under this religious veil were disguised the empire's real political, cultural and socio-economic goals. Although Photios could not achieve the final unification of the two Churches, his mission did bring about a temporary religious rapprochement between the Armenians and the Greeks.

Irenaeus has tended to be a bit player in modern narratives of the Nestorian controversy. Where the count features in accounts of the church politics of the 430s, it is as an essentially ‘secular’ figure: a conduit to the palace and supplier of coercive force for Nestorius and his Syrian episcopal allies. This article argues that Irenaeus was much more directly involved in doctrinal debate and the maintenance of ecclesiastical alliances than has been appreciated. The theological engagement and startling career shifts of this imperial count-turned-heresiarch-turned-bishop exemplify the significance of elite Christian patronage and official doctrinal engagement in 430s Constantinople.

This article revises interpretations of the post-Reformation English Chapel Royal as a place for the performance of ‘conservative’ or ‘traditional’ forms of the Book of Common Prayer and establishes its importance as a space for negotiating Protestant royal worship. By detailed analysis of the sound and appearance of royal chapels under Elizabeth i and James vi & i the Chapel Royal is emphasised not for its anticipation of a Laudian ascendancy, but its sensitivity to the ceremonial boundaries of the reformed Church of England, and ability to negotiate a form of Protestant majesty in royal worship.

This article notes the appearance of the same sermons on Romans viii.15–16 in the nineteenth-century editions of both James Ussher and Richard Sibbes. It explores the sources on which these editions rest and the publication history of The saints cordials, the contents of which were too uncritically accepted by Sibbes's nineteenth-century editor, A. B. Grosart. Manuscript evidence is employed to argue that three items in Grosart's edition of Sibbes should be attributed to Ussher, and the provenance of a further eleven is questioned. The article concludes with a survey of the appearance of the disputed material in modern Sibbes scholarship.

Is the era of the reference book coming to an end? Publishers evidently don't think so. Not only have we seen an explosion in the number of handbooks, companions and dictionaries produced by the mainstream academic press in recent years, but even older, well-established ‘brands’ continue to flourish. Here is the fourth edition of Oxford University Press's ‘flagship’ Oxford dictionary of the Christian Church (ODCC), considerably expanded and revised from the third edition. Yet although libraries continue to buy works such as this, and academic colleagues to use them and refer to them, students often – if my experience is anything to go by – prefer the easier, cheaper, faster route of online sourcing, and particularly Wikipedia. A review of this edition of the ODCC has to reckon, then, not only with evaluating the content of the work itself, but, more sharply than perhaps was necessary before, with the questions of who exactly is likely to use it, and how it stands up in comparison with the competition.

Jacobean visitation articles reveal increasing anxiety about preserving sacred space and material things from profane use. New churches and churchyards were consecrated by novel rites as sacred space was increasingly prioritised and emphasised in visitation. More and more prelates labelled the church building ‘the house of God’. By 1612, the archbishop of Canterbury's metropolitical visitation articles identified ecclesiastical space and furniture, notably the communion table, as ‘consecrated’ to God. English prelates widely adopted this sacralising rhetoric. These innovations originate not in the prescriptions of avant-garde prelates awaiting the advent of Laud but more commonly in those of Reformed conformist bishops.

This essay examines the historical and intellectual significance of the Dutch Doopsgezind-Collegiant poet Gesine Brit. It reconstructs the historical background that led to the writing of a religious-political poem that Brit penned in 1705 to denounce the persecutions suffered by her religious companions in Groningen at the hands of the local religious and civil authorities. It then offers both an examination of its content and its first English translation. It demonstrates that Brit belonged to a tradition of Nonconformist intellectuals who contributed to shaping Dutch Enlightenment culture, thus expanding the canon of political writing to include women and their poetry.

This article presents new manuscript evidence of one of the most widely read devotional texts of the Middle Ages – the Prayers and meditations (Orationes sive meditationes) of St Anselm, abbot of Le Bec and archbishop of Canterbury – to argue that some of these prayers were originally written and disseminated in the voice of a woman. Composed and copied in grammatically feminine forms, these prayers were, as I show here, deliberately designed to be used and recited by women. This new and hitherto completely overlooked evidence is transformative for our understanding of women's active voices in medieval cultures of devotion.

The 1814 memoir of missionary wife Harriet Newell was important for awakening the early nineteenth-century American Evangelical imagination on behalf of the burgeoning missionary cause. As young women ‘read the self’ and patterned their lives according to the literary examples they encountered, Newell's memoir used the language of ‘usefulness’ as a powerful theological plot. This article hopes to address the lacuna of scholarship regarding the theological aspects of Newell's writing and how it was those aspects in particular which subsequent generations venerated in the creation of missionary wife memoirs.

Two contradictory tendencies mark the historiography of Christianity in South Africa. First, the country has been a rich crucible for important scholarship on Christianity. In a country where 80 per cent of the population currently claim Christian affiliation, it is not hard to imagine why this would be the case. The country has a centuries-old Christian presence, spanning the Protestantism of early Dutch settlers in the Cape to the many European and North American missionaries of all persuasions who descended upon South Africa in subsequent centuries (some estimated that the south-eastern region of Natal in the nineteenth century was the most missionised area in the world at that time). An equally great magnet for scholarship was the size and diversity of the independent church movement in South Africa – or those Christians who broke away from missionary oversight to form Black-led congregations, many affiliated with other Black Christian organisations in the Atlantic world. By the mid-century, thousands of churches labelling themselves as Zionist, Apostolic and Ethiopian filled South Africa and attracted a commensurately rich scholarship; many such studies focused on how Christianity was Africanised via the independent church movement. In a darker vein, a further impetus for scholarly interest was the way in which Protestantism was wielded by (some) Afrikaners to justify the apartheid regime. Unsurprisingly, this led to an expansive twentieth-century literature on state power and Christianity, both social scientific as well as theological. Finally, historical studies in general have tended to cluster more densely in South Africa than is the case for many other regions of the African continent – a phenomenon that is due to the country's thriving research scene and its many tertiary education institutions. Viewed from this perspective, the large number of histories of Christianity in South Africa should be seen as a smaller subset of the extensive scholarship on South Africa itself.

Stemming from a canonical commentary of Theodore Balsamon (1130s–1195), this article examines an underexplored Byzantine Christian practice: the consecration of virgins. It focuses on an unusual religious establishment, a parthenon, founded in Thebes by its metropolitan John Kaloktenes (1166–c.1190), which accommodated lay virgins to pursue asceticism without demonstrating monastic commitments. It investigates the practice's origins, development and significance in Byzantine religious heritage, highlighting Kaloktenes's innovative revival of the practice. This study offers a unique case for exploring Byzantine monasticism and ecclesiastical leadership, while also demonstrating the potential for integrating Byzantium into the religious movements of the contemporary Latin West.

This article analyses a selection of archival material written by Paul Tillich, particularly his early parish sermons and sermons from World War I. Although the themes of ‘eternity’ and ‘the soul’ are rare in the early parish sermons and only appear in the context of death or suffering, they play a predominant role in the World War I sermons. This article suggests that this is because, for Tillich, suffering became the interpretative key. Through his sermons amidst the suffering and devastation of war Tillich employed what he called the immanent way of theology.

This article describes John Wesley's evolving visions of Christian singleness (celibacy) and three commitments related to his changing views: a commitment to celibacy in an Oxford college; a commitment to marriage with Mary Vazeille; a de facto commitment to single life after Mary's separation from him. Protestant Churches lacked structures to support celibate commitment, structures that might have discouraged his unguarded and intimate correspondence with married women that lay behind his separation from Mary. The article asks why Protestants, although formally allowing single life, have not found ways to honour commitments to it.

John Selden's 1642 edition and translation of an extract from a chronicle by Eutychius (Said ibn Batriq), the tenth-century Melkite patriarch of Alexandria, can be considered the first Arabic book printed in England. This article examines the early reception of Selden's Eutychius in the European republic of letters, exploring the ways in which its testimony about the early Alexandrian Church contributed to scholarly debates over episcopacy against the backdrop of the English Revolution. In doing so it demonstrates how Selden's edition made Eutychius a touchstone in seventeenth-century confessional disputes over ecclesiastical history while attracting readers in England and abroad.