Missionary Bishop Research Articles

Charles F. Mackenzie, Popery, Guns, and Colonial Conflict

AbstractCharles F. Mackenzie was an Anglican archdeacon in the 19th century in the newly formed Diocese of Natal. He was consecrated a missionary bishop for Central Africa in Cape Town in 1861, which was a significant development for the Anglican Church at the time. Mackenzie struggled to read the social landscape, becoming embroiled in colonial conflict. Consequently, congregants, colleagues, and historians have characterized him in markedly different ways, rendering a disputed legacy. This paper brings Mackenzie into conversation with another figure who is not without his own controversy: Martyn Percy. Applying Percy's implicit theological approach provides an important lens with which to view the social complexities, ecclesial conflicts and missional contexts which Mackenzie sought to navigate.

East and West in the Early Middle Ages: The Merovingian Kingdoms in Mediterranean Perspective ed. by Stefan Esders et al.

Reviewed by: East and West in the Early Middle Ages: The Merovingian Kingdoms in Mediterranean Perspective ed. by Stefan Esders et al. Scott G. Bruce East and West in the Early Middle Ages: The Merovingian Kingdoms in Mediterranean Perspective Stefan Esders, Yaniv Fox, Yitzhak Hen, and Laury Sarti, eds. Cambridge: Cambridge University Press, 2019. Pp. xvi + 360. ISBN: 978-1107187153 This volume comprises twenty-one essays originally presented in 2014 as part of a joint German-Israeli project examining the Merovingian kingdoms in the context of the Mediterranean world. Like many conference proceedings, the contents of this collection range in quality and relevance to the volume's theme, but the arc and aggregate of the book suggests that the Merovingians had "complicated and multilayered social, cultural, and political relations with their eastern Mediterranean counterparts, that is, the Byzantine Empire and the Umayyad Caliphate" (3). Far from isolated in their western European territories, the Merovingians benefitted from commerce of all kinds—material, personal, intellectual, and spiritual—that left its mark on the archaeological and literary record. The book has five parts. Part One ("Expanding Political Horizons") features three contributions. Jörg Drauschke surveys the archaeological evidence for material imports from the eastern Mediterranean in Merovingian graves from the sixth and seventh centuries, including textiles, jewelry, and silver items, which "points to patterns of continuous exchange and trade" (31), even when the historical record is otherwise mute about contact this period. Eastern connections are tangential in Yaniv Fox's article, which treats Burgundian foreign policy in the early sixth century, but they return in Helmut Reimitz's study of Frankish strategies of political legitimization, a process informed by interaction with other Mediterranean polities, especially Byzantium. Part Two ("Patterns of Intensification: The 580s") presents a potpourri of studies tethered to the notion that the late sixth century witnessed an intensification of contact between the Merovingian kingdoms and foreign polities. Phillip Wynn explores evidence for the importation to the west of a specific feature of the Christianized culture of war adopted by the Byzantines: the practice of carrying saints' relics into battle. Wolfram Drews and Benjamin Fourlas examine textual and archaological evidence for Merovingian military activity in Visigothic Spain and Greater Syria, respectively, while Andreas Fischer argues that the distribution [End Page 247] of Byzantine gold in the western kingdoms in the late sixth century was part of a strategy of political destabilization that "split the upper strata of Merovingian society in a rivalry between kings and magnates" (126). Part Three ("The Pope as a Mediterranean Player") features four papers on the bishop of Rome as a broker between east and west in this period. Papal letters are particularly revealing. Sebastian Scholz mines the Epistolae Arelatenses to uncover the networks of communication connecting the pope, the bishop of Arles, the Frankish king, and the Byzantine emperor during the Three Chapters Controversy, while a letter from Pope Martin to the missionary bishop Amandus allows Charles Mériaux to speculate about the channels through which the pontiff obtained information about eastern affairs on the eve of the Lateran Synod of 649. Hagiography also gives up its secrets in this section, as Laury Sarti examines a digression in the late seventh-century Life of Eligius of Noyon that preserves oral testimony from a traveller from the east concerning Pope Martin's detention in Constantinople and death in exile. Lastly, Rosamond McKitterick argues that the so-called Cononian epitome of the Liber pontificalis (up to Pope Conon, who died in 685) preserved in Paris BnF lat. 2123 synergized with conciliar texts in this manuscript to provide a framework "within which the statements of Eastern church councils as well as definitions of the bishops' diverse responsibilities … are to be understood" (183). Part Four ("Religious and Cultural Exchange") presents four articles, the standout of which is Yitzak Hen's recuperation of Defensor of Ligugé's often overlooked Liber scintillorum as a conduit for the transmission of snippets of Greek patristics to western Europe. Provocative but not conclusive are Galit Noga-Banai's article on the influence of eastern architecture on Radegund's chapel of the Holy Cross at Poitiers and Jamie Kreiner...

Boniface for the English

The Brill Companion to Boniface offers the most up-to-date scholarly assessment of the Anglo-Saxon missionary bishop Boniface (d. 754). This review offers an assessment of the various contributions to that collection.

Der Deutsche Orden und die Dominikaner in der Rivalität um die preußischen Bistümer in der Mitte des 13. Jahrhunderts

The Teutonic Order and the Dominicans in the rivalry for the Prussian bishoprics in the middle of the 13th century In 1233 the missionary bishop of Prussia Cistercian Christian got into Old Prussian captivity. He stayed there until 1236 or 1237–1238. The Teutonic Order took advantage of this Christian’s absence. As a result of their efforts, Pope Gregory IX impose in 1234 the land of Chełmno and Prussia in possession and at the same time handed them entirely to the owners of the Teutonic Order. However, provided that they set up a separate church organization and adequate remuneration for the bishoprics planned there. On the other hand, the Pope’s decision of 1236 was to be occupied by the Dominicans. Motives – which led by Gregory IX, by issuing the above-mentioned provisions – were combined with the desire to bind the Teutonic Order and Dominicans with the Papal Curia in the face of the game played with Emperor Frederick II. The resignation from Christian could have resulted from the poor results of his activities in Prussia. The Teutonic Order decided to cooperate with the Dominicans, because at that time they did not have adequate human resources to fill the bishoprics. After the conquest of a large part of Prussia in 1236–1240, among the decision-makers of the Teutonic Order won the view that the local episcopate – possessing a powerful fortune, ⅓ of the whole land – should support their power, and only the loyal bishops could ensure the durability of such a line. As a result of the activities carried out, the Teutonic Order permanently took over three from four Prussian cathedral chapters and thus bishoprics.

Samuel Ajayi Crowther’s Journeys in Christian and Islamic Book History

Abstract Samuel Ajayi Crowther, the Yoruba linguist and Anglican missionary bishop, interacted in the 1870s with communities of multilingual Islamic scholars on the north fringe of Yorubaland. This essay uses contemporary scholarship on the book culture of Ilọrin to shed light on Crowther’s letters, in particular his triumphant account of a formal audience with the emir of Ilọrin in 1872, during which his performance centred on the bilingual collection of Christian books he bore. He emphasized the uniqueness and novelty of his Christian books and their associated practices. Yet his accounts invite us to begin viewing Africa’s Christian and Islamic book histories through the same analytical frame, which reveals how they were constituted in part through their interactions. This allows us to see they had more in common than Crowther assumed and than many scholarly accounts of African book history assume, particularly in the areas of the physicality of books, the modes of performance associated with books, and the interpersonal transactions that books facilitate.

Papiestwo a regnum piastowskie w latach ok. 965-973

The earliest mention of relations between the Holy See and Mieszko’s I country is the text found on the nonexistent Bolesław Chrobry’s tomb. This text speaks about sending young Bolesław Chrobry’s heir to Rome, which in usually idnetified with Mieszko’s son, possibly held as a German hostage in 973. The connection between the Holy See and Polish missionary bishop Jordan, who was directly answerable to the Pope, is seen as being problematic. Middle-aged sources tell us that Jordan was established as bishop in Mieszko’s I country in 968, but it is thought that he was ordained Bishop in 967. It is connected with the handing to Otto I, a sword that belonged to the Saxon rebel Wichmann the Younger. The author tries to connect the choosing of Jordan with the establishment of the archbishopric of Magdeburg. There is evidence that Jordan’s nomination happened during synod in Ravenna in April 967. During that synod, the organization of Church structures in Slavic countries was carried out. Because only the Pope could issue the license to prosylete the pagans, the author believes that relations were established before the baptism of Mieszko I.

Udział dominikanów w chrystianizacji Prus do połowy XIII wieku

At the beginning of the thirteenth century, the attempts to the Christianization of Prussia were resumed. The greatest and lasting results brought the Cistercian mission, led by the missionary bishop, Christian. The arrival of the Teutonic and DominicanOrders to Prussia changed the political, social and religious situation in this area dramatically. The Teutonic Order in the thirteenth century was dealing with creating their statehood and with the military conquest of the land. In converting the pagans, they were very glad to count on the assistance of the Dominican Order. The Dominican merits in the evangelism were so large that the Holy See was entrusting the priests from this Order with the most important ecclesiastical offices. By the end of the thirteenth century the Dominican Order gained in Prussia and also abroad the universal acclaim and respect, which raised objections and concerns of the Teutonic Order.

Missionary Bishop: Jean-Marie Odin in Galveston and New Orleans by Patrick Foley (review)

Reviewed by: Missionary Bishop: Jean-Marie Odin in Galveston and New Orleans by Patrick Foley Emilie Gagnet Leumas Missionary Bishop: Jean-Marie Odin in Galveston and New Orleans. By Patrick Foley. [Centennial Series of the Association of Former Students, No. 118.] (College Station: Texas A&M University Press. 2014. Pp. xviii, 206. $40.00. ISBN 978-1-60344-824-6.) Missionary Bishop by Patrick Foley is a sixteen-chapter, 168-page, footnoted biography of Jean-Marie Odin, first bishop of Galveston and second archbishop of New Orleans. Each chapter chronicles a different period in Odin’s life (1800–70), including his early formation in France, his time at the Barrens, and his life as a Vincentian ministering in Missouri and Arkansas. A major portion of the book is devoted to Odin’s years on the Texas frontier as missionary, vicar apostolic, and bishop. The reader is taken on a journey through Texas and parts of Mexico as Odin’s ministers to Catholics, catechizing and bringing sacraments to Victoria, San Antonio de Bexar, and other mission sites. Throughout this section of the narrative, Foley guides the reader through Texas history as he sets the stage for Odin’s two-decade-long missionary work in Texas. Amid the backdrop of the struggles in Mexican Texas, the War for Texas independence and the border conflict between the United States and Mexico, Odin works tirelessly. The author states, “Jean-Marie Odin would lay the foundation for Catholicism’s nineteenth-century renaissance in Texas and establish the base for the Catholic Church’s future development in the land for decades to come” (p. 84). The book concludes with Odin’s last years as archbishop of New Orleans and highlights his administrative efforts during the Civil War and Reconstruction periods. Foley describes Odin’s conflict and thoughts regarding slavery and, in its aftermath, his attempts for African American [End Page 391] education. It is somewhat comforting to know that after all his laboring in Texas and Louisiana, Odin died in his childhood home in France. Foley’s research into the life of Odin includes primary material from archives and collections; sources encompass manuscripts from many dioceses, universities, and the Society for the Propagation of the Faith. Noteworthy among these manuscripts are Odin’s diary and extensive correspondence. Using these key sources, the author weaves a rich historical account, allowing the reader to follow the relationships between Odin and his family (in Hauteville, Ambierle, France), the Vincentians, his coworkers in Missouri and Arkansas, his lifelong associate Antoine Blanc (first archbishop of New Orleans), his friend John Timon (first bishop of Buffalo), and many other religious men and women whom Odin recruited from Europe for the mission fields of Texas. This work is the first in-depth study of Odin, and it is a welcome and important addition to understanding the history of Catholicism in Texas and Louisiana. It leaves a major and lasting impression of the life and struggles of a missionary bishop on the Texas frontier. Emilie Gagnet Leumas Archives of the Archdiocese of New Orleans Copyright © 2015 The Catholic University of America Press

Book Review: Missionary Bishop: Jean-Marie Odin in Galveston and New Orleans, written by Patrick Foley

Book Review: Missionary Bishop: Jean-Marie Odin in Galveston and New Orleans, written by Patrick Foley

Missionary Bishop: Jean-Marie Odin in Galveston and New Orleans by Patrick Foley (review)

Missionary Bishop: Jean-Marie Odin in Galveston and New Orleans by Patrick Foley (review)

‘Holy Entrepreneur’: Agilbert, a Merovingian Bishop between Ireland, England and Francia

Agilbert born in 610 into a Neustrian family influenced by Columbanus, went to southern Ireland where he studied scripture and was ordained bishop. He was a missionary bishop in Wessex c.648-60, when he returned to Francia. He headed the Roman delegation at the synod of Whitby in 664 and ordained Wilfrid priest. Before becoming bishop of Paris in 668, he was also instrumental in Wilfrid’s consecration as bishop, and may have been responsible for Wilfrid’s involvement in the return of the Merovingian royal, Dagobert II, from Ireland to Francia in 676. This paper gives a context for Agilbert’s reported activities and associations in Ireland, England and Francia and concludes that these are plausible within the pluralistic christianity of the seventh century.

The Queen's Bishop: A Convert's Memoir of John W. Colenso

AbstractJohn William Colenso, the Bishop of Natal, became a notorious theological and colonial figure. His life and career are well documented, but his converts' views have hardly featured in these commentaries and biographies. Magema M. Fuze's published series 'Ukutunywa kukaSobantu' provides an alternative account of Colenso's career as a missionary bishop. In a series of articles published in the Zulu-English newspaper Ilanga lase Natal, Fuze sketched a portrait of Colenso that reflected his personal history as Colenso's convert, an Ekukhanyeni resident and also his aspiration to be a kholwa intellectual and a historian.

Clinical and Experimental Observations with Regard to the Injection of Certain Agents (Pregl's Solution) into Chronic Arthritic Joints

J.E.M. (Tommy) Thomson was born in Los Angeles, California in 1989, of “pious and scholarly” parents with “evangelistic...interests” [3]. His grandfather had been a missionary bishop in the Methodist Church. He attended Evanston Academy and then Northwestern University. While he began his medical studies at Texas Christian College, he completed his medical education at Rush Medical College in 1915. He took an internship in Chicago, where his mentors reportedly included Drs. Edwin Ryerson (first President of the AAOS), John Ridlon, and Dallas Phemister [3]. In 1916 he began medical practice with H. Winnett Orr in Lincoln, Nebraska. During WW I he served in the University of Nebraska Overseas Base Hospital No. 49. He returned to practice after the war in 1919 and remained in Lincoln during his professional life. In addition to his professional interests, he and his wife shared an interest in cattle breeding and for a while had extensive ranching interests in Nebraska. The last few years of his life were spent in semiretirement in Rancho Santa Fe, California.Dr. Thomson traveled widely and made many friends worldwide. In 1955 he took a trip around the world but he had many other travels and was an honorary member of a number of foreign orthopaedic societies including the Czechoslovakian Orthopaedic Society, The Polish Orthopaedic and Trauma Society, the Finnish Orthopaedic Association, and the Latin American Society of Orthopaedics and Traumatology. Dr. Thomson traveled to all continents except Australia. He was a founding member of the Orthopaedic Research society. As with a number of the early offices of the AAOS, Dr. Thomson was active in the American Orthopaedic Association and the Clinical Orthopaedic Society and served as President of the latter in 1936. The Instructional Course Lectures were evidently his “brainchild” [3]. The record is unclear of the beginnings, although they evidently arose out of motion picture exhibits. What is clear is the first Instructional Course Lectures were presented in 1942 and published in 1943 with Dr. Thomson as editor. At the 1946 annual meeting, Dr. Thomson was selected to “establish and monitor the Instructional Course Lectures” [2]. He continued to serve as editor of the published Instructional Course Lectures until 1948. One account suggests the idea of a central office was his, and that he personally furnished a temporary central office in Lincoln until permanent headquarters could be established [1]. He was a man of great energy and bearing. In his Presidential Lecture he commented, “There is an old saying – you can’t make a silk purse out of a pig’s ear. I sometimes feel that in our post-war fervor, in behalf of the veterans separated from military service, we tend to encourage some conscientious young men to enter a field of training for which they are totally unsuited.” Despite infirmities in his last years (he had bilateral hip prostheses), he continued to be active, and died while giving lectures at the University of Kansas (“as he would have wished ‘with his boots on.’” [3]).The article we reprint here reflects Thomson’s innovative thinking. Surgical alternatives for chronic arthritis were not well developed in 1932 and Thomson explored a method described by Pregl of Vienna [4]. Pregl injected a “secret preparation” that was a “non-irritating, non-staining, watery solution of free and combined iodine with certain idodides.” Thomson described his own similar solution, and used two to five injections spaced five to seven days apart. He reported the results in 15 patients, most with undefined or posttraumatic arthritis, but one with gonorrheal and one with likely acute joint sepsis, and two with bursitis (olecranon and prepatellar). He further produced experimental arthritis in four rabbits by injection of microbes or a dilute carbolic acid solution. Two to four weeks later, he injected Pregl’s solution and noted resolution. His observations, he concluded, warranted “further investigation and a more general use of Pregl’s solution in treating chronic effusion of arthritic and traumatized joints.” J.E.M. Thomson, MD is shown. Photograph is reproduced with permission and ©American Academy of Orthopaedic Surgeons. Fifty Years of Progress, 1983. ReferencesHeck CV. Commemorative Volume 1933–1983 Fifty Years of Progress. Chicago, IL: American Academy of Orthopaedic Surgeons; 1983.Heck CV. Fifty Years of Progress: In Recognition of the 50th Anniversary of the American Academy of Orthopaedic Surgeons. Chicago, IL: American Academy of Orthopaedic Surgeons; 1983.James E. M. Thomson 1889–1962. J Bone Joint Surg Am. 1963;45:206–208.Thomson JEM. Clinical and experimental observations with regard to the injection of certain agents (Pregl's solution) into chronic arthritic joints. J Bone Joint Surg Am. 1933;15:483–490.

The Enigma of Ignatius of Antioch

If we affirm against recent criticism the authenticity of the Middle Recension of the Ignatian letters, we are nevertheless left with the enigma of Ignatius' relations with Polycarp. This paper explains that enigma in terms of two distinct cultural worlds of early second-century Christianity that come together in the meeting of these two church leaders. Ignatius was the first great missionary bishop who reinterpreted church order, the eucharist and martyrdom against the backcloth of the Second Sophistic in Asia Minor, with its pagan processions, cult and embassies that celebrated the social order of the Greek city state in relation to imperial power. Much of Ignatius' iconography was alien to Polycarp, though the latter was finally to canonise both him and his writings by focusing on his impressively enacted refutation of Docetism through his portrayal of his forthcoming martyrdom.

The Interior Courtyard: The Heart of Cimitile/Nola

Paulinus of Nola's account of the liturgical center at Cimitile/Nola represents his vision of Cimitile. His description of the interior courtyard, in particular, manifests his commitment to the ascetical life and his goals as a missionary bishop in rural Campania. The courtyard functions as an atrium to the new basilica and as a central passageway. It is modeled after the villa peristyle, both in its form and function and in the profound significance it has for Paulinus. The Old Testament paintings installed there reflect his spiritual itinerary. Combined with sumptuous ornamentation, they provide an ideal, if experimental, setting in which he may present his life to guests and pilgrims as a model of Christian asceticism. Paulinus gives a precise and nuanced explanation of his program of catechesis based on the use of pictures as a complement to the text of Holy Scripture.

Working Out the Mission Theory of Bishop Charles Henry Brent

The Episcopal Church in the Philippines was forged from missionary work of the early twentieth century. High Church or Anglo-Catholic Episcopalians dominated this work, and their theology was most clearly articulated by the first bishop of the Protestant Episcopal Church in the Philippines, Charles Henry Brent. Brent's ecclesiology has been adopted and adapted by Filipino Episcopalians; they have taken up themes sounded by him but used those themes to develop an indigenous ecclesiology quite different from that of the missionary bishop.

The Idea of a ‘Missionary Bishop’ in the Spread of the Anglican Communion in the Nineteenth Century

ABSTRACTIn the 1830s, among those associated with the Tractarian revival in England and also among certain figures in the (then) Protestant Episcopal Church of the United States (PECUSA), the idea of the ‘missionary bishop’ was propagated, which presented the bishop as a pioneer evangelist as the apostles were understood to be in New Testament times and saw the planting of the Church as necessarily including a bishop from the beginning for the ‘full integrity’ of the Church to be present. This view of the bishop as the ‘foundation stone’ was not held by the Evangelicals of the Church Missionary Society (CMS), who saw the bishop by contrast as the ‘crown’ or coping stone of the young churches. Two main protagonists were the High Churchman, Samuel Wilberforce, Bishop of Oxford, and the honorary secretary and missionary strategist, Henry Venn. The party, led by C.F. Mackenzie as Bishop and mounted by the Universities’ Mission to Central Africa (UMCA) in 1861 to the tribes near Lake Nyassa, was the outworking of this Tractarian ideal.

Useful Industry and Muscular Christianity: George Augustus Selwyn and His Early Years as Bishop of New Zealand

Charles Kingsley in 1855 gave the following dedication to his novel, Westward Ho!:To the Rajah Sir James Brooke, K.C.B., and George Augustus Selwyn, D.D., Bishop of New Zealand this book is dedicated, by one who (unknown to them) has no other method of expressing his admiration and reverence for their characters.That type of English virtue, at once manful and godly, practical and enthusiastic, prudent and self-sacrificing, which he has tried to depict in these pages, they have exhibited in a form even purer and more heroic than that in which he has drest it.Brooke, the adventurer, soldier, and colonial administrator, and Selwyn, the missionary colonial bishop, appealed to Kingsley as exemplars of what he called ‘Christian manliness’. One of Kingsley’s reviewers, T. C. Sandars, described Kingsley as ‘spreading the knowledge and fostering the love of a muscular Christianity’. The defining characteristics of this ‘muscular Christianity’, a term with which Kingsley was uneasy, were ‘an association between physical strength, religious certainty, and an ability to shape and control the world around oneself’.

St Cuthbert and the Normans: The Church of Durham, 1071-1153 by William M. Aird

606BOOK REVIEWS J. L. Nelson, the province of Normandy has attracted the attention of medievalists . The relative abundance of sources, the relative stability of the duchy under William the Conqueror, and the obvious importance of Normandy for English political, social, and constitutional history after 1066 help to account for this interest . Every generation of scholars asks new questions of the documents, or at least rephrases old ones. The book under review seeks to answer two questions: why did the Normans, descendants of ninth- and tenth-century Vikings who had largely destroyed the ecclesiastical structure of the region, restore, rebuild, and rejuvenate the monasteries ? How did the movement of monastic revival aid Normandy's regional and cultural identity and promote its political cohesion? After a critical analysis of the sources, the author gives a general survey of monasticism in western Neustria, and then explores the pattern of ducal and aristocratic gifts to religious houses. Benefactors' motives, Potts argues, combined traditional piety and political pragmatism. Gifts of lands, mills, markets, fairs, exemptions from tolls on rivers and roads, the tithes of parish churches wove the religious houses into the economic fabric of the region. Some monasteries accumulated cash and acted as banking houses; others, such as MontSaint -Michel, served as stabilizing influences in contested frontier regions. Most of this information is generally known, but the author provides new examples supporting her generalizations. Through their loyalty and obedience to the duke, the Benedictine houses formed a major component in his process of "state building." There is almost no information on houses of women, nothing on the monastic horarium or internal spirituality—theoretically their raison d'être. The contribution of this book rests on its synthesis of a large amount of recent literature, on its lively and engaging style, and on the significant detail it adds to the broad picture. That the book goes much beyond "The Ecclesiastical Revival," chapter 5 of Douglas's William the Conqueror, is open to debate. Bennett Hill, O.S.B Georgetown University St Cuthbert and the Normans: The Church of Durham, 1071-1153- By William M. Aird. [Studies in the History of Medieval Religion,Volume XIV] (Rochester, NewYork: The Boydell Press. 1998. Pp. xvi, 31 1. $75.00.) This book is the first major work on the far north of England in the eleventh and twelfth centuries to appear since W. E. Kapelle's The Norman Conquest of the North was published in 1979· Aird endorses its findings in several key areas. His own work examines the region from the perspective of the Church of Durham, whose inmates were custodians of the powerful cult of St. Cuthbert, the seventh-century missionary bishop of Lindisfarne. BOOK REVIEWS607 Extensive estates were gradually accumulated by St. Cuthbert's community from 635, when King Oswald of Northumbria (634-642) founded a religious community on the tidal island of Lindisfarne. After Cuthbert's death in 687, his cult attracted rich donations of land, and the resulting wealth enhanced the power of the bishops of the Church of St. Cuthbert. Gradually there was created a great power block, the Land of St. Cuthbert, stretching south from the River Tyne to the Tees. Aird suggests that it was an intentional buffer zone between English Northumbria and ScandinavianYork. Aird argues that the wanderings of St. Cuthbert's community between 875 and 883 reinforced both the cult of St. Cuthbert, by perambulating his relics over a wide area, and also the claims of the community to its extensive lands. The community settled in Chester-le-Street, a convenient center from which to administer the growing estates toward the south, but in 995 relocated to its present site on the massive rock almost encircled by the River Wear. The community negotiated in turn with the Scandinavians ofYork in the late ninth century and very early tenth; with the conquering kings of the house of Wessex; the comital House of Bamburgh, successor in the region to the kings of Bernicia, and with King Cnut (1016-1035). The effective government of the Norman invaders did not extend beyond the Tees in the 1070's, and perhaps not even by 1086. Successive campaigns led by William I and his sons against...

The Making of an Anglican Martyr: Bishop John Coleridge Patteson of Melanesia

Since the beginning of Anglican missionary activity in the southwest Pacific in the mid-nineteenth century, fifteen European missionaries and at least seven Pacific Islanders have died violently in the course of their work. In that same region, comprising island Melanesia and New Guinea, Roman Catholics, Presbyterians, Methodists, and the London Missionary Society [L.M.S.] have each had their honour roll of martyrs. Three of these have achieved a measure of fame outside the Pacific and their own denomination: John Williams of the L.M.S., killed at Erromanga in Vanuatu (formerly the New Hebrides) in 1839; James Chalmers, also of the L.M.S., killed in New Guinea in 1901; and John Coleridge Patteson, Missionary Bishop of Melanesia and head of the Melanesian Mission, killed in 1871. Patteson has been the subject of more than fifteen biographies (several of them in German and Dutch), in addition to essays in collections on English missionary heroes, scholarly articles, and pamphlets for popular consumption. In Anglican churches in England, Australia, New Zealand, the United States, and elsewhere he is commemorated as missionary hero in memorial tablets and stained-glass windows.