Christianity In England Research Articles

A Moroccan Jew’s journey into Anglican Christianity

This study outlines John Xeres’ journey from a traditional Jewish upbringing in Safi, a Moroccan Atlantic coastal city, to Anglican Christianity in England, in the early eighteenth century. Through a close reading of his book An Address to the Jews (London, 1710) we will follow his Sephardic origins; the advanced Jewish education he received in Safi; his encounters with Christian merchants there; the religious doubts plaguing him over the years; his travels to Spain and Portugal; and his ultimate journey to London, where he had extended conversations (possibly with David Nieto) and eventually converted under Peter Allix’s guidance. Xeres’ case challenges the current academic scholarship on conversion to Christianity in the early modern period. Furthermore, it expands the framing of the intellectual history of Moroccan Jews to a broader intellectual scene that crossed the Mediterranean, as well as exposing heterodox views in their midst.

Beda Czcigodny o klasztorach mieszanych na Wyspach Brytyjskich (Historia Ecclesiastica, III–IV w.)

The system of double monasteries, or monasteries for both men and women, is as old as that of Christian monasticism itself. The double monastery in its simplest form was that organization said to have been founded in the fourth century by St. Pachomius, an Egyptian monk. This settlement soon became a proper nunnery under the control of the superior of the monks, who delegated elderly men to care for its discipline. Through the ages, double monasteries comprising communities of both men and women dwelling in contiguous establishments, united under the rule of one superior, and using one church in common for their liturgical offices. It’s cannot be stated with any certainty when the system found its way into the West. At the opening of the sixth century, double monasteries existed in Gaul. St. Caesarius of Arles persuaded his sister Caesaria to join him at Arles, to preside over the women who had gathered there to live in monastery under his guidance. Later the system of double monasteries in Gaul was widely propagated by St. Columbanus and his followers. The double monasteries seem always to have flourished wherever the fervor of the Irish missionaries penetrated. In a short time, British Isles were became covered with similar dual establishments, of which Whitby, Coldingham, Ely, Sheppey, Minster, Wimborne, Barking and Kildare are prominent examples. Abbesses ruled these houses.Bede Venerabilis in his work Historia Ecclesiastica gentis Anglorum, gives much information about double monasteries and the most famous abbesses. Princesses, royal widows, sometimes reigning queens, began to found monasteries, where they lived on terms of equality with the daughters of ceorls and peasants. Bede writes that from the beginning of Christianity in England, the women, and particularly these royal women, were as active and persevering in furthering the Faith, as their men. Hild from Whitby, Aethelthryth (Etheldreda) from Ely, Aethelburh (Ethelburga) from Barking are the most luminous examples of powerful abbesses. A system of double monasteries was always an object of solicitude and strict legislation at the hands of ecclesiastical authority. Many synodal and conciliar decrees recognized its dangers, and ordered the strictest surveillance of all communications passing between monks and nuns. The Norman invasions of the eight and ninth centuries destroyed the double monasteries of British Isles and, when they were restored, it was for one sex only, instead of for a dual community.

Singing the “Wondrous Story” in Portuguese: The First Official Brazilian Baptist Hymnal, Cantor Cristão

This paper discusses the history of Cantor Cristão, the first official Brazilian Baptist hymnal, published in 1891, revealing important aspects of the development of Protestant hymnody in Brazil. It also exposes a web of long-distance connections, multiple linguistic and cultural elements, and distinct perspectives of those who chose to do missionary work and those who chose to welcome them. More specifically, I describe and reflect on the contributions of Solomon L. Ginsburg, an Orthodox Jew from Poland, converted to Christianity in England, and turned Evangelical missionary, who played a crucial role in the history of Cantor Cristão as publisher, author, and translator of hymns. In my analysis, I adopt a historical ethnomusicological perspective and utilize the concept of musical localization, as well as the complementary notions of negotiation of proximity and ethics of style as interpretative lenses. I am drawn to a more nuanced view of the legacy of the mission enterprise, one that is not blind to issues of power, ethnocentrism, and wealth, but makes room for a robust examination of all sorts of capital transfers and investments (economic, cultural, and social), and the real phenomena of musical localization and individual agency.

Geoffrey Chaucer's Approach to Gender: Religious Ideology and Gender Equality

According to an order of Joan, Countess of Kent, for preaching Christianity in England of the 14th century, Geoffrey Chaucer wrote his poems “House of Fame” and “The Legend of Good Women”. In these poems, Chaucer showed himself a maker of an ideology of gender equality. He revised the ancient philosophy of love and gender conflict in new Christian sense, drawing parallels with Ovid’s “Heroides” and female social statuses in England of the 14th century. He offered a new ideological story on the basis of the Christian reinvention of Ovid. He also reconsidered several ancient Greek myths about the female sufferers, in his ideological Christian stories.

Introduction: material religion in the crusading world

This short essay introduces Material Religion in the Crusading World, a special issue that brings together a group of scholars from a range of disciplinary backgrounds working on aspects of Latin Christian material religion between the eleventh and fifteenth centuries. The particular focus of the special issue is on the materiality of devotion across the “crusading world”—a space that is broadly defined as those parts of medieval Europe and the Near East that were in some way affected by the experience of transcultural religious violence, whether directly, such as in Christendom’s frontier regions in the Holy Land and the Iberian Peninsula, or indirectly, such as the heartlands of Latin Christianity in England, France, Germany and Italy. Taken together, the papers within the special issue explore the medieval crusading movement as material religion, with a particular focus on bodies, things, and spaces.

Marking the Hours: English People and their Prayers, 1240–1570 by Eamon Duffy, and: Saints, Sacrilege and Sedition: Religion and Conflict in the Tudor Reformations by Eamon Duffy

203 Book review not to explicitly situate this work in the realm of liturgical scholarship . What he did intend was to “aid the reader to discover the face of God in liturgical worship” (xvi). To this end, Fr. Chupungco has left his readers a valuable gift. Leonard J. DeLorenzo University of Notre Dame South Bend, Indiana Eamon Duffy Marking the Hours: English People and their Prayers, 1240–1570 New Haven CT: Yale University Press, 2011 xiv+202 pages. Paperback. $25.00. Eamon Duffy Saints, Sacrilege and Sedition: Religion and Conflict in the Tudor Reformations London: Bloomsbury Publishing, 2012 viii+311 pages. Hardbound. $29.95. Eamon Duffy has established himself as one of the foremost historians of Christianity and, especially, of the religious history of Tudor England. In The Stripping of the Altars, first published in 1992 and now in its second edition (Yale University Press, 2005), Duffy argued persuasively on behalf of the health and vitality of late medieval Christianity in England, challenging the received interpretation that a decrepit, stagnant and moribund Catholic practice laid the foundation for the rebirth of (a more authentic) Christian piety in the Reformation. Such a view believes that King Henry VIII and his successors merely gave official impetus to the yearning for reform that was latent in late medieval England . In Saints, Sacrilege and Sedition and Marking the Hours Duffy returns to this terrain and brings more evidence to show just how vibrant religious devotion was in late medieval England and how slow, complex and torturous was the eventual success of the Reformation . Both of these volumes, but especially Saints, Sacrilege and Sedition, can be seen as companion pieces to The Stripping of the Altars. Indeed, that magisterial treatment of late medieval English Christianity provides the background for many of the topics that Duffy treats in Saints, Sacrilege and Sedition. Consequently, like a 204 Antiphon 18.2 (2014) great epic poem, it seems that this volume begins in medias res, the reader’s knowledge of the argument of The Stripping of the Altars and its critical reception being presupposed. Saints, Sacrilege and Sedition is in many ways Duffy’s response to his critics. He clearly bristles at the suggestion that he is a mere “Catholic revisionist historian,” and in the first part of the book (including the Introduction and first two chapters), he provides a wonderful survey of the historiography surrounding the English Reformation to show his autonomy from confessional allegiances and defend his argument. Duffy admits , as he had already said in the Introduction to the second edition , “that The Stripping of the Altars was a self-consciously polemical work” (4). This does not mean, however, that Duffy intended it as a work of Catholic propaganda. His survey of the justifications for, and interpretations of, the success of the Reformation shows that if he is to be accused of “revisionism,” then his critics, defenders of the established and heretofore authoritative view, must acknowledge that their conception has a rather striking affinity to positions developed in the polemical debates that erupted along confessional lines in the sixteenth and seventeenth centuries. Saints, Sacrilege and Sedition is not a conventional narrative history—so much in vogue these days—in which Duffy attempts to re-present and re-argue the story of the English Reformation. Rather, he deepens and solidifies the argument of The Stripping of the Altars. The reader gets the sense that Duffy gathered much of the material that is included in this volume from the “cutting room floor.” The book contains eleven chapters that are arranged in four parts. Duffy characterizes these chapters as “essays,” and, although each could exist as an independent article, there is an overarching unity to the volume. His goal is to “illuminate one aspect or another of the fraught and highly confessionalized history of religion in Tudor England” (13). Once again he wants to show the vibrant place that religion held in late medieval English society. To this end he presents evidence for the importance of Catholic Christianity among both lay people and intellectual elites (e.g., Cardinals Fisher and Pole) in order to give a unified picture of religion in Tudor England. One gets the sense that in...

Children's Exodus: A History of the Kindertransport, Vera K. Fast (London: I.B. Tauris, 2011), xvii + 270 pp., hardcover, $42.00/ 25.00

In Children's Exodus, Fast joins a steadily growing group of scholars who have written on the fate of Jewish children during the Holocaust and in its aftermath. Her book focuses on the immigration of Jewish refugee children to Great Britain from the first Kindertransport in December 1938 to the arrival of the last displaced youth in 1948. Fast's contribution is primarily one of synthesis: she provides engaging and readable accounts of well-known topics such as the British Jewish relief organizations' extensive efforts on behalf of Jews trapped in Nazi Europe, and of lesser-known topics such as the reception of Orthodox Jewish refugee children (including three transports of Polish Jewish youth who arrived in England in February and August 1939); care for young Jewish converts to Christianity in England; and rescue work carried out by the charismatic and controversial Rabbi Dr. Solomon Schonfeld. Fast's presentation clearly shows her abiding sympathy for the uprooted young Jewish refugees of German, Austrian, Czech, and Polish nationality and of varying social and religious backgrounds. She brings to life the voices of the young refugees, their distressed parents, and British officials engaged in saving them.

Teaching & Learning Guide for: Writing the History of the English Bible: A Review of Recent Scholarship

Teaching & Learning Guide for: Writing the History of the English Bible: A Review of Recent Scholarship

Intersections. The archaeology and history of Christianity in England, 400–1200. Papers in honour of Martin Biddle and Birthe Kjølbye-Biddle. Edited by Martin Henig and Nigel Ramsay. (BAR British Ser., 505.) Pp. xxvii+266 incl. 2 frontispieces and 90 ills. Oxford: Archaeopress, 2010. 978 1 4073 0540 0

Intersections. The archaeology and history of Christianity in England, 400–1200. Papers in honour of Martin Biddle and Birthe Kjølbye-Biddle. Edited by Martin Henig and Nigel Ramsay. (BAR British Ser., 505.) Pp. xxvii+266 incl. 2 frontispieces and 90 ills. Oxford: Archaeopress, 2010. 978 1 4073 0540 0

Editors' Introduction

Editors' Introduction Arthur Versluis and Ann Larabee This issue of JSR introduces a new theme that informs not only these articles, but also many future articles: oppositional cultures. By "oppositional cultures," we refer to radical political and social movements that oppose aspects of mainstream society, to be sure, but that also begin to envision new forms of culture. The groups in this and in our next issue do not, at least on the surface, seem to have much in common, yet a closer look suggests underlying commonalities. Underlying many of these groups, across the political spectrum, is the expectation that if the right conditions were fulfilled, one might then see the more or less spontaneous awakening of a radically new form of culture. We begin this issue with Joanna Taylor's and Martha Lee's article on the Christian Exodus movement and its exponents' millenarian ideas regarding a proposed evangelical Christian transformation of South Carolina, Idaho, and eventually, the United States as a whole. The underlying engine of this envisioned radical transformation of state and federal government is Christian millenarianism and, in particular, the idea that it is possible to imagine an antisecular future for the United States in which particular evangelical social values—anti-abortion, anti–gay rights, and so forth—can be imposed on the rest of society. Various kinds of Christian millenarianism also underlie the subjects of our second article, Steven Woodbridge's study of the British National Party, and of our third article, Julius Bailey's study of media coverage of the Christian [End Page vii] Identity movement. Woodbridge discusses the complex relationships of the British National Party (BNP) with Christianity, since some members identify with a "purer" form of Christianity, while others have historically been quite critical of mainstream forms of Christianity in England. Part of the oppositional culture of the BNP turns on anti-Islamification themes and, therefore, also on questions of personal and national identity. Similar themes are inherent in the Christian Identity movement analyzed by Julius Bailey, but whereas Woodbridge generally accepts prevailing media narratives about the BNP, Bailey calls into question mainstream media narratives about Christian Identity and raises some interesting issues about what a label like "hate group" really means. All three of these articles—though they approach their topics from rather different angles—turn on questions of how white subgroups constitute themselves as oppositional movements, and on how they seek to enact an oppositional culture to replace what they see as a decadent mainstream social narrative. In these cases, the millenarian narrative underpins the hopes of social reconstruction, as adherents imagine a future in which their social vision is enacted so that it not only arrests but also transforms the existing society into one that imposes their perspective on the whole. Not surprisingly, of course, a somewhat similar engine underlies the emergence of the Weather Underground movement out of SDS and the New Left, and informs a particularly quixotic episode in American leftist radical history: the plot (or "plot") to kidnap Henry Kissinger proposed by a Pakistani scholar, Eqbal Ahmad, in 1970 over dinner at a Connecticut farmhouse. Th is episode resulted in the trial of the Harrisburg Eight, and in "Kissinger's Kidnapper," Justin Jackson not only outlines and analyzes the original episode, but also provides a larger sociopolitical and intellectual context for it. In effect, the plot or "plot" to kidnap Kissinger reflects revolutionary aspirations that one also sees in the Weather Underground movement. For Ahmad, with personal experience of Th ird World revolutionary movements, an important revolutionary strategy was to set up popular organizations and institutions that countered and delegitimized the state. The formation of these parallel social and political practices was much more important than any acts of political violence. Our final article in this issue, by Greg Seltzer, focuses on the Situationist International and the phenomenon of Situationism during the late 1960s [End Page viii] and early 1970s, a very different kind of oppositional culture. Whereas the Weather Underground and related revolutionary movements sought to bring down the existing social and political order, the Situationists sought to transform it artistically: for them, art and politics were combined. Effectively, Situationism proposed that, through radical art...

Evangelical Christianity and Women's Changing Lives

Women have outnumbered men as followers of Christianity at least since the transition to industrial capitalist modernity in the West. Yet developments in women's lives in relation to employment, family and feminist values are challenging their Christian religiosity. Building on a new strand of gender analysis in the sociology of religion, this article argues that gender is central to patterns of religiosity and secularization in the West. It then offers a case study of evangelical Christianity in England to illustrate how changes in women's lives are affecting their religiosity. Specifically, it argues that evangelical Christianity continues to be important among women occupying more traditional social positions (as wives and mothers), but adherence is declining among the growing number whose lives do not fit this older model.

John Henry Newman: The Challenge to Evangelical Religion by Frank M. Turner (review)

victorian review • Volume 33 Number 1 156 John Henry Newman:The Challenge to Evangelical Religion by Frank M.Turner; pp. 740. New Haven and London: Yale University Press, 2002. $43.50 cloth. This vast tome of a book is far more than a biography or even a fashionable “cultural biography.” Turner’s John Henry Newman at once traces Newman’s life up to his conversion and provides an encyclopedic history of Christianity in England from the 1820s through the 1840s. Turner gives us a great deal of background—of evangelicalism,Tractarianism, and their major proponents —even before we get to Newman himself, which we do after over 100 pages. His examination of Newman’s writings, his responses to them, and the complete set (with revisions) of ninety tracts is a spectacular work of scholarship:Turner has gone back to the pamphlets, the letters and diaries of the period, the Melbourne Papers, and the archives of Oriel House (to name only a few collections and sources). He revises our view of nineteenth-century religion—and of Newman—in brave, interesting ways. Turner shows that the Apologia, long taken at face value as an authentic representation of the development of Newman’s religious opinions, is a manipulated, revisionist, and manifestly untrue account.The Apologia transformed Newman into a kindly Victorian sage just as he was experiencing great hostility from English Catholics.Though the Apologia pretends to be an honest rendering of his life, the evidence shows that it is not.Turner calls it “a dazzling autobiographical creation…. In its pages the ecclesiastical tumult of the Reform Act years, the interdenominational religious struggles of the 1830s and 1840s, and the simultaneous venomous internal debates over the future of the Church of England stand transformed into events within the universal battles between Protestantism and Roman Catholicism, faith and doubt, religion and secular liberalism, as well as road marks on Newman’s own journey of religious discovery ” (6).The enemies of the early part of his life are presented as liberals, and Newman as having ever fought a just battle against the liberalizing temperament. But asTurner sets the account, Newman’s real enemies during his time as an Anglican were the members of evangelical wing of the Established Church.As a strategy for recasting his reputation, the Apologia worked. It enabled Newman to revise his Anglican sermons and publish them with success. Turner examines the original documents of the religious positions of Newman and his colleagues; they left quite a paper trail in their zealous and unsparing Tracts for the Times. Tractarianism began as a response to the Irish Temporalities Act, which proposed to disestablish the Irish Protestant bishoprics imposed on its Catholic population.Tractarianism was an intemperate and deliberately alarmist response not only to the reforms proposed by the bill, but also to the presence of dissenters in Parliament, as the Dissenters and the evangelical wing of the Church backed disestablishment. Evangelicalism as a tendency had been around since the eighteenth century, but it was revived and 157 Reviews made a real political force in the early nineteenth century, with a new interest in the end of the world and in interpreting Biblical prophecy. Tractarianism was a deliberate attempt to fight against evangelicalism and its influence in the Church of England. Its notables included John Keble, Richard Hurrell Froude, Edward Pusey, and Newman himself. Keble was particularly interested in reviving the power of the clergy against secular and individual authority, and he advocated a return to practices abandoned since the Reformation, particularly confession. UnderTurner’s lens, theTractarians come off not so much as devout reformers, but as self-hating men who used their religious beliefs to spread that hate around. Froude was particularly interested in fasting and physical punishment; as Turner says, “the reasons for [his] self-abasements … appear to have a sexual component” (81). The religious austerities Pusey enforced on his family make frightening reading: “On one occasion when her daughter Mary encountered difficulty with her spelling lessons, Mrs. Pusey wrote her husband,‘Mary has been whipped four times today, and tied to the bedpost all day, and seems as proud as the wicked spirit could wish’” (105). In a chapter entitled“What...

Christianity in England from Roman Times to the Reformation: III, From 1384 to 1558. By Kenneth Hylson-Smith. London: SCM Press, 2001. xxii + 354 pp. $19.95 paper.

Christianity in England from Roman Times to the Reformation: III, From 1384 to 1558. By Kenneth Hylson-Smith. London: SCM Press, 2001. xxii + 354 pp. $19.95 paper.

Christianity in England from Roman Times to the Reformation. Vol. II: From 1066-1384

Christianity in England from Roman Times to the Reformation. Vol. II: From 1066-1384

Book Reviews

Books reviewed:David Noel Freedman (ed.), Eerdmans Dictionary of the Bible.Sara Japhet, The Ideology of the Book of Chronicles and its Place in Biblical Thought (Beiträge zur Erforschung des Alten Testaments und des Antiken Judentums 9).William Johnstone, 1 and 2 Chronicles, Volume 1: 1 Chronicles 1–2 Chronicles 9: Israel’s Place among the Nations (Journal for the Study of the Old Testament Supplement Series 253).William Johnstone, 1 and 2 Chronicles, Volume 2: 2 Chronicles 10–36: Guilt and Atonement (Journal for the Study of the Old Testament Supplement Series 254).Walter Brueggemann, Isaiah 1–39 (Westminster Bible Companion).Walter Brueggemann, Isaiah 40­66 (Westminster Bible Companion).Michael H. Floyd, Minor Prophets, Part 2.Louis H. Feldman, Josephus’s Interpretation of the Bible (Hellenistic Culture and Society 27).William Horbury (ed.), Hebrew Study from Ezra to Ben‐Yehuda.Jonathan L. Reed, Archaeology and the Galilean Jesus: A Re‐examination of the Evidence.James D. G. Dunn, The Epistles to the Colossians and to Philemon: A Commentary on the Greek Text (The New International Greek Testament Commentary).John Ashton, The Religion of Paul the Apostle.Robert Alte, Canon and Creativity: Modern Writing and the Authority of Scripture.Edward Yarnold, Cyril of Jerusalem.Norman Russell, Cyril of Alexandria (The Early Church Fathers).Marilyn Dunn, The Emergence of Monasticism: From the Desert Fathers to the Early Middle Ages.Mayeul de Dreuille, The Rule of Saint Benedict and the Ascetic Traditions from Asia to the West.Joel B. Green and Max Turner (eds.), Between Two Horizons: Spanning New Testament Studies and Systematic Theology.Zachary Hayes, The Gift of Being: A Theology of Creation.Rowan Williams, On Christian Theology.Horst Althaus, Hegel: An Intellectual Biography.Cyril O’Regan, The Heterodox Hegel.John Skorupski, The Cambridge Companion to Mill.Steven Schroeder, The Metaphysics of Co‐operation: A Study of F. D. Maurice (Value Inquiry Book Series 84).Oliver F. Williams (ed.), Global Codes of Conduct: An Ideal whose Time has Come (The John W. Houck Notre Dame Series in Business Ethics).Kevin Wm Wildes, Moral Acquaintances: Methodology in Bioethics.David L. Balch (ed.), Homosexuality, Science, and the ‘Plain Sense’ of Scripture.Kenneth Hylson‐Smith, Christianity in England from Roman Times to the Reformation, I: From Roman Times to 1066.Kenneth Hylson‐Smith, Christianity in England from Roman Times to the Reformation, II: From 1066 to 1384.Y. Hen and M. Innes (eds.), The Uses of the Past in the Early Middle Ages.John Lowden, The Making of the ‘Bibles Moralisées’.Richard Newhauser, The Early History of Greed: The Sin of Avarice in Early Medieval Thought and Literature (Cambridge Studies in Medieval Literature 41).Odd Langholm, The Legacy of Scholasticism in Economic Thought: Antecedents of Choice and Power (Historical Perspectives on Modern Economics).Jean Richard, The Crusades c.1071–c.1291 (Cambridge Medieval Textbooks).Cindy L. Carson and Angela Jane Weisl (eds.), Constructions of Widowhood and Virginity in the Middle Ages (The New Middle Ages).James B. Atkinson and David Sices (eds.), Machiavelli and his Friends: Their Personal Correspondence.James V. Holleran, A Jesuit Challenge: Edmund Campion’s Debate at the Tower of London in 1581.Anthony Levi, Cardinal Richelieu and the Making of France.William H. Brackney, Paul S. Fiddes, and John H. Y. Briggs (eds.), Pilgrim Pathways: Essays in Honour of B. R. White.Philip C. Almond, Adam and Eve in Seventeenth‐Century Thought.Craig Harline and Eddy Put, A Bishop’s Tale: Matthias Hovius among his Flock in Seventeenth‐Century Flanders.Stefan Collini, Richard Whatmore and Brian Young (eds.), History, Religion and Culture: British Intellectual History 1750–1950.Lawrence Barmann and C. J. T. Talar (eds.), Sanctity and Secularity during the Modernist Period.Roland Hill, Lord Acton.Oliver O’Donovan and Joan Lockwood O’Donovan (eds.), From Irenaeus to Grotius: A Sourcebook in Christian Political Thought.

Christianity in England from Roman Times to the Reformation, Vol. 2: 1066–1384. By Kenneth Hylson-Smith. Christianity in England from Roman Times to the Reformation. London: SCM, 2000. xiv + 338 pp. £ 19.95 paper.

Christianity in England from Roman Times to the Reformation, Vol. 2: 1066–1384. By Kenneth Hylson-Smith. Christianity in England from Roman Times to the Reformation. London: SCM, 2000. xiv + 338 pp. £ 19.95 paper. - Volume 70 Issue 2

The Making of the Modern Church: Christianity in England since 1800 by B. G. Worrall (London: S.P.C.K., 1988. viii + 312 pp. pb. £9.95)

The Making of the Modern Church: Christianity in England since 1800 by B. G. Worrall (London: S.P.C.K., 1988. viii + 312 pp. pb. £9.95)

History and Ideology in Ancient Israel by Giovanni Garbini. SCM Press. London, 1988. Pp. xvi + 222. £10.50.

Book Review in this Articles:HISTORY AND IDEOLOGY IN ANCIENT ISRAEL by Giovanni GarbiniTOWARD A THEOLOGY OF INCULTURATION by Aylward ShorterTHE ROOTS OF CHRISTIAN FREEDOM. THE THEOLOGY OF JOHN A.T. ROBINSON by A. KeeTHE MAKING OF THE MODERN CHURCH: CHRISTIANITY IN ENGLAND SINCE 1800 by B.G. WorrallPAUL AND HIS THEOLOGY, A Brief Sketch by Joseph A. Fitzmyer S.J.THE PAULINE CHURCHES: A Sociohistorical Study of Institutionalization in the Pauline and Deutero‐Pauline Writings, by Margaret Y. MacDonaldONE GOD, ONE LORD. Early Christian Devotion and Ancient Jewish Monotheism by L.W. Hurtado

The Making of the Modern Church. Christianity in England since 1800. By B. G. Worrall. Pp. viii + 312. London: SPCK, 1988. £9.95. 0 281 04382 5

The Making of the Modern Church. Christianity in England since 1800. By B. G. Worrall. Pp. viii + 312. London: SPCK, 1988. £9.95. 0 281 04382 5

The Making of the Modern Church. Christianity in England since 1800. By B. G. Worrall. London, SPCK, 1988. Pp. viii + 312. £9·95.

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