Paul's Cross Research Articles

Some Elizabethan Sermons Delivered at St Paul's Cross (1597)

This note identifies three dated sermons delivered at St Paul's Cross in 1597 which do not appear in Millar Maclure's Register of sermons. These sermons are recorded in an anonymous notebook probably written by a member of the Exchequer's staff.

Robert G. Parr (1921-2017).

Robert G. Parr, emeritus professor at the University of North Carolina at Chapel Hill, passed away at the age of 95 on March 27, 2017. Parr was one of the founders of quantum chemistry, and his seminal contributions to the field included ab initio methods, semiempirical techniques, molecular spectroscopy, and density functional theory. Bob's influence perfuses quantum chemistry, including both semiempirical (a strategy he pioneered) and ab initio (a term he coined) approaches. Indeed, his work is so pervasive that it is easier to characterize his research style—mathematical elegance; deep intuition; minimalist writing; curiosity; prescience—than his research discoveries. He approached chemistry with the humility of one who recognizes that the discipline is so big that it can not be completely mastered, even by its most accomplished practitioners, and with the grace of one who regards advancing science as an intrinsically ennobling pursuit. Bob's scientific journey started as a molecular spectroscopist—guided by Paul Cross at Brown University (BS) and Bryce Crawford at the University of Minnesota (PhD)—working to compute molecular vibrational frequencies. This led to pioneering work on configuration interaction calculations in the early 1950s. He continued to work on ab initio methods during this decade (including seminal work on strong orthogonality and electron group functions), but this is also when he laid the foundations of semiempirical quantum chemistry. He established the zero-differential overlap approximation and showed how to rigorously derive π-electron effective Hamiltonians for conjugated hydrocarbons. The need to parameterize the integrals in semiempirical methods led to the Pariser–Parr–Pople model (1953), which was the first method to successfully predict the electronic spectra of sizable organic molecules. The Pariser–Parr–Pople Hamiltonian is still used today, most often in the simplified form that Hubbard introduced almost a decade later. Topics related to molecular spectroscopy continued to dominate Bob's work in the 1960s and early 1970s. During this period, he developed generalized Hellmann–Feynman theorems and the Simons–Parr–Finlan coordinate transformation. Nonetheless, more traditional quantum chemistry research (including the corresponding orbital transformation, the analysis of basis-set convergence, and the study of wavefunction asymptotics) continued apace. In the late 1970s, his interests shifted to (reduced) density matrices and density functional theory (DFT). These topics, alongside periodic forays into information theory, spectroscopy, wavefunction methods, and other topics, would dominate the last four decades of his life. More than anyone else, he brought DFT to fruition as a method for chemists for quantitative prediction and qualitative understanding of chemistry. He made key contributions to the mathematical framework of DFT, including the elucidation of the derivative discontinuity, the characterization of the exchange-correlation potential, and the development of functional-analytic techniques. He created computational methods, including the pervasive Lee–Yang–Parr correlation energy functional. He pioneered the idea that chemical concepts could, and should, be given precise mathematical definitions, and with Ralph Pearson he used the DFT framework to define chemical hardness and to clarify the hard/soft acid/base principle. He also used DFT to provide modern refinements to the concepts of electronegativity and frontier-molecular-orbital theory. Bob was beyond generous, both scientifically and personally. He would not agree to be a co-author unless he felt he had made an essential and specific intellectual contribution to a paper. Nearly half the papers describing research performed in his laboratory did not include his name, including classic papers on the Hartree–Fock molecular orbitals, the contracted Schrödinger equation, local thermodynamics, classical DFT, and electronegativity-equalization methods. Over the course of his professional career, he was Professor of Chemistry at Carnegie Institute of Technology (now Carnegie Mellon University; from 1948), Johns Hopkins University (from 1962), and the University of North Carolina at Chapel Hill (from 1974). He won numerous fellowships and awards, and was a member of the US National Academy of Sciences. Bob pursued science in an idyllic and romantic way, and it comes as no surprise that he also wrote poems. The late Vedene Smith liked to refer to the extended circle of Parr's students, postdoctoral fellows, senior visitors, and their associates as the Parr-tisans. He was not the only person to note that people who came through Bob's group had a certain je ne sais quoi. It was impossible to work with Bob and not be inspired by his irrepressible curiosity, his eagerness to try new mathematical tools and new intuitive strategies, his obsession with all things that were interesting and fundamental, and, most of all, his example as a scientific global citizen.

Mary Morrissey, Politics and the Paul's Cross Sermons, 1558–1642

Mary Morrissey, <i>Politics and the Paul's Cross Sermons, 1558–1642</i>

Paul's Cross and the culture of persuasion in England, 1520–1640. Edited by Torrance Kirby and P. G. Stanwood. (Studies in the History of Christian Traditions, 171.) Pp. xix + 499 incl. 28 ills + colour frontispiece. Leiden–Boston: Brill, 2014. €154. 978 90 04 24227 2; 1573 5664

Paul's Cross and the culture of persuasion in England, 1520–1640. Edited by Torrance Kirby and P. G. Stanwood. (Studies in the History of Christian Traditions, 171.) Pp. xix + 499 incl. 28 ills + colour frontispiece. Leiden–Boston: Brill, 2014. €154. 978 90 04 24227 2; 1573 5664 - Volume 66 Issue 2

Torrance Kirby and P. G. Stanwood, editors. Paul's Cross and the Culture of Persuasion in England, 1520–1640

Torrance Kirby and P. G. Stanwood, editors. Paul's Cross and the Culture of Persuasion in England, 1520–1640

Acoustical archaeology—Recreating the soundscape of John Donne's 1622 gunpowder plot sermon at Paul's Cross

Auralization has become a valuable tool to explore the acoustics of spaces and activities that no longer exist. Generally, acoustical archaeology has explored a fairly limited number of sources in a space to determine specific acoustical aspects of the sound of the spaces and to separate intentionally designed acoustical phenomena from the often unintended effects of the architecture. We have expanded this technique to recreate the entire soundscape of a specific event, in this case John Donne's 1622 Gunpowder Plot sermon at Paul's Cross, outside St. Paul's Cathedral in London as it was prior to the fire of 1666. This work augments ambisonic auralization techniques with techniques borrowed from computer-aided music composition and audio production to create an immersive acoustical environment for the purpose of exploring the experience of listeners at many positions in a crowd that can be varied in size in real time. The paper outlines the role of geometric acoustics modeling, real-time convolution, randomized and statistically-derived sound event triggers, and other techniques employed to auralize a soundscape that includes the sermon, crowd response, and the ambient sounds of pre-Industrial London.

Politics and the Paul's Cross Sermons, 1558–1642

Politics and the Paul's Cross Sermons, 1558–1642

Politics and the Paul's Cross Sermons, 1558–1642 – By Mary Morrisey

Politics and the Paul's Cross Sermons, 1558–1642 – By Mary Morrisey

Moralizing Apparel in Early Modern London: Popular Literature, Sermons, and Sartorial Display

This study investigates the cultural and textual relationship between two types of texts that inveigh against the preoccupation with fashionable attire: imaginative secular writing and sermons. While scholars have noted the influence sermons had on secular texts in the period, this article shows how popular literature of the profane, in denouncing excessive pride in apparel, had a profound and lasting influence on homiletic discourse. Sermons are hybrid texts that incorporate both the themes and literary flourish of texts written by secular, polemical authors, such as Philip Stubbes and Thomas Nashe. Special attention is given to the sermons preached at Paul's Cross to show how the complex social space surrounding the pulpit was crucial in enabling preachers to express the critique against excesses in apparel.

Signs and Things Signified: Sacramental Hermeneutics in John Jewel's ‘Challenge Sermon’ and the ‘Culture of Persuasion’ at Paul's Cross

This paper's subject is the recurrent theme of sacramental hermeneutics in preaching at Paul's Cross, London, in the mid-Tudor period, focussing on John Jewel's famous ‘Challenge Sermon’ delivered soon after Elizabeth I's accession. Significantly, this sermon sets the terms of disputation between reformers and traditionalists about England's religious identity in the so-called ‘Great Controversy’ of the 1560s. While Jewel appealed to the Reformers’ adherence to the authority of Scripture and the primitive Church, the bulk of the sermon concerns the hermeneutics of sacramental presence, namely, how to interpret rightly the relation between a sacramental sign (signum) and the mystical reality signified (res significata). As the ‘Challenge Sermon’ is largely an exploration of semiotic principles, we will examine Jewel's theory of signs, its antecedents and its consequences for the definition of England's subsequent religious identity. Considered are implications for ‘moral ontology’ in its shift away from the assumptions of sacramental culture towards what has been termed a ‘culture of persuasion.’ Jewel's argument offers a helpful vantage point for examining the issue of the ‘Reformation and the disenchantment of the world’ and for revisiting the assumptions of revisionist historiography. Finally, we suggest that Jewel's approach provides a means of interpreting the key role of Paul's Cross itself in the public life of the realm.

Thomas Wilson's Apocalyptic Rhetoric

Thomas Wilson's Apocalyptic Rhetoric Ryan J. Stark The Reformation provides the religious framework for Thomas Wilson's Arte of Rhetorique (1553). From the Reformation, he inherits some disturbing ideas, including the notion of an impending apocalypse. 1 The world's twilight looms in the Rhetorique. The end is near, though one does not get this impression while reading Peter Mack and jennifer Richards. They treat the book largely as a guide to political self-fashioning, paying little attention to Wilson's religious mentality and even less attention to the tradition of evangelical polemics in which he writes. 2 Wayne Rebhorn also describes the Rhetorique as a primer for courtly intrigue, associating it with Baldesar Castiglione's The Courtier (1528) and assigning to it a Machiavellian aura. 3 But Wilson's persistent Protestant sermonizing suggests otherwise, to the point that we should reimagine his motives for publishing the text. While the practical agenda of training courtiers undoubtedly exists, it is made secondary by a deeper spiritual purpose: salvation. Wilson teaches English rhetoric primarily so that students might defend themselves against the Devil's (and Rome's) eloquence before the world ends—for the sake of [End Page 341] their own redemption as well as England's. His overriding concern is profoundly theological rather than narrowly political, making the instructional manual more catechistic than courtly in mood. The Rhetorique is at bottom a religious argument, in other words, an attempt to advance the idiom and the cause of English Protestantism in light of an apocalyptic situation. A broader implication follows. Scholars require a neglected theological category—apocalypse—in order to discuss with sufficient care the rise of modern English rhetoric. Several critics, of course, have connected rhetorical developments in sixteenth-century England to theological debates, but no one has attended to the significance of eschatology as a major aspect of these developments. 4 This is an oversight. Fears of the apocalypse are precisely what gave urgency to the formation of an effective Protestant idiom in the first place, one that worked against Catholic rhetoric, or the Antichrist's tropes, by the standards of most Reformers. That is, an apocalyptic anxiety shaped the origins of modern English eloquence, and Wilson's Rhetorique played an important role in this event. Eschatological Angst Wilson lived in a period full of doomsday arguments. The idea of an impending apocalypse pervaded early Reformation culture, beginning with Martin Luther's identification of the Pope as Antichrist and intensifying with Lucas Cranach and Philip Melanchthon's Passional Christi und Antichristi (1521). The notion carried over finally into the works of foundational English reformers such as Thomas Cranmer, Hugh Latimer, and john Cheke. It would be difficult to make the case that Wilson and other Protestants of the era were not deeply concerned about the day of reckoning. As Bryan Ball shows, the belief in an imminent apocalypse was "nearly universal" among Renaissance reformers: "At no other time in England's history has the doctrine of the second advent been so widely or so readily accepted." 5 Stuart Clark makes a similar argument: [End Page 342] "The advent of the Antichrist was taken as the surest of many signs that the English Reformation was a part of that decisive battle between good and evil as described in Revelation." 6 In the sixteenth century, the premise that the world might end at any moment operated as an uncontroversial presupposition in most discourses. It was assumed. And while this fact alone does not establish Wilson's anxiety of apocalypse, neither should we disconnect him from his eschatological milieu. 7 A few examples of apocalyptic arguments will help to illustrate the era's pitch and pattern of anxiety. Bishop Cranmer—Wilson's forerunner and the chief architect of Henry VIII's split from Catholicism—preaches sermons at St. Paul's Cross against "the Pope," the "true Antichrist," which he means in the most literal sense. 8 Later, in Cathechismus (1548), he directly warns of the world's end: "The devyll in this lattre tyme doeth dayly more and more rage against the true churche and people of God, for … he perceyvethe, that hys kyngdome draweth to an ende, and a shorte tyme...

Robert Singleton's Sermon at Paul's Cross in 1535: The ‘True Church’ and the Royal Supremacy

On 2 April 1535, Robert Singleton, chaplain to Queen Anne Boleyn, preached a sermon at Paul's Cross. The unique, surviving printed copy of the sermon is housed in the Wren Library of Lincoln Cathedral. From 1533, Singleton had been a member of the circle of avant-garde evangelicals gathered at the margins of the Tudor court under the patronage of Thomas Cromwell. His sermon at Paul's Cross contributed to an orchestrated campaign in support of Cromwell's legislative programme, then proceding through Parliament, to sever all links of ecclesiastical jurisdiction with Rome and to confirm Henry's headship of the Church of England. The sermon interprets Paul's allegory of the earthly and the heavenly Jerusalem in the Epistle to the Galatians as a model for thinking about the distinction between the invisible and visible Church. Singleton harnesses Pauline ecclesiology in an apology for the royal supremacy. Presented here is a transcribed copy of the original printed version.

The Public Sermon: Paul's Cross and the culture of persuasion in England, 1534-1570

La tribune en plein air située dans l’enceinte de la cathédrale St-Paul de Londres, et connue sous le nom de la «croix de Paul», compte parmi les plus importants lieux publics de l'Angleterre de la Renaissance. Dans une société où le sermon était le vecteur principal d'éducation des adultes, de direction morale et de contrôle politique, la croix de Paul constituait la tribune ultime, voire la tribune publique de l'Angleterre elle-même. Elle était de longue tradition le lieu des proclamations officielles civiles et religieuses. Les intervenants dûment approuvés y exposaient les politiques gouvernementales et y dénonçaient les hérésies et les rébellions. Pourtant, à l'opposé de l'abbaye royale de Westminster, St-Paul appartenait davantage aux sujets qu'à la monarchie. En dépit du règlement officiel, la croix de Paul offrait un forum populaire favorisant l'exposition de divers points de vue dans le domaine turbulent des idées religieuses et politiques. Dès le XIIIe siècle, l'enceinte cathédrale avait été le lieu préféré des protestations populaires, un endroit où le peuple pouvait donner libre cours à ses doléances, et où les enjeux vitaux de la nation prenaient corps. On a dit que «la Réforme anglaise s'était faite à la croix de Paul». Dans ce cas, quel était le rôle du sermon public dans la formation du public religieux et des identités de l'Angleterre de l'époque? Qui étaient les principaux agents et acteurs? Comment étaient constitués les auditoires? Quelles sont les ruptures et les continuités dans l'utilisation de cette tribune publique au cours des différentes étapes de la Réforme anglaise, du règne d’Henri VIII à celui d'Élizabeth Ière?

Inventing the Lollard Past: The Afterlife of a Medieval Sermon in Early Modern England

This essay explores the evolving significance of a famous fourteenth-century Paul's Cross sermon by Thomas Wimbledon in late medieval and early modern England and its transmission from manuscript to print. It highlights the ideological ambiguity of the text against the backdrop of the academic Wycliffite challenge and shows how it illuminates the permeability of the boundary between heterodoxy and orthodoxy in the fifteenth century. It then examines how the sermon was revived and published in the mid-Tudor period as a Lollard tract as part of an effort to supply the new Protestant religion with an historical pedigree and how it subsequently entered into the popular stock of commercial publishers. The afterlife of Wimbledon's celebrated sermon sheds fresh light on the ongoing process of inventing and re-inventing the pre-Reformation past.

The Date of Edwin Sandys's Paul's Cross Sermon '... at what time a maine treason was discouered'

MILLAR MACLURE's The Paul's Cross Sermons 1534–1642 uses a sermon preached by Edwin Sandys (1519?–88), Marian exile, Bishop of Worcester 1559–70, of London 1570–7, and Archbishop of York from 1577–88, to exemplify the development of ‘a scheme of adulation, a formula of praise’ among the preachers at Paul's Cross: Catholic plots against Elizabeth, culminating in the Ballard-Babington affair, finished the task of cementing affection between Queen and people. When Sandys preached at the Cross, probably in August 1586, “at what time the main treason was discovered,” his pious fear and heart-felt praise found an echo, no doubt, in the minds of most of his auditors.1

William Blake's Comic Vision by Nick Rawlinson (review)

200 Reviews Thomas Egerton; Johann P. Sommerville uses an analysis of Pseudo-Martyr to rebut modern accounts of Donne as politically subversive and residually Catholic; David Cunnington deals with 'professions' of friendship to female patrons; while Alison Shell provides evidence forcollaboration between Donne and Sir Edward Hoby. The second section, on 'Professing the Word', is perhaps the strongest and most focused in the volume. It opens with a piece by Jeanne Shami on Donne's vocational identity and the politics of labelling in seventeenth-century religious polemic?which incidentally offerssome pertinent reflections on modern scholars' own professional habits of ca? tegorization; Mary Morrisey offersan in-depth analysis of three sermons preached at Paul's Cross; and Peter E. McCulloch considers Donne as a preacher at the courts of James I and Charles I, looking at the complexity of the court as a venue, at Donne's theological position, and at the canon of his sermons. Finally, we have 'Professing the Body', in which James Cannon discusses Donne's 1623 Encaenia sermon and the theology of consecration, Stephen Pender investigates 'medical semiotics', and Jessica Martin examines Walton's Life of Donne as mediated through Donne's own self-representations and language. This is an intriguing collection of essays, lucidly introduced by David Colclough. It fully bears out his argument that scholars need to pay attention to the full range of Donne's writings, and also suggests a number of ways in which we might care to rethink the relationship between the amateur and the professional in seventeenthcentury culture. It is, finally,a handsomely produced volume, although something very peculiar has happened to the parentheses in chapters 6 and 11 of this re? viewer's copy. University of St Andrews Alex Davis William Blake's Comic Vision. By Nick Rawlinson. Basingstoke and New York: Palgrave Macmillan. 2003. xiii + 292pp. ?40. ISBN 0-333-74565-5. It is true of Blake, as of Dostoevsky, that his intensity and scale of vision occlude a salient fact: that he is a hugely funny writer. In Europe, Isaac Newton (of all people) seizes and blows the trumpet of secular apocalypse, whereupon the angelic hosts (newly endowed with gravitational mass?) fall from the sky. From Songs of Experi? ence: 'My Pretty Rose Tree' is marital sitcom-farce; in 'The Fly' we hear the cosmic bitterness of a Gloucester as filteredthrough the mentality of a member of the Drones Club. Despite their vast symbolic freight, Urizen and Orc as they appear in America and The Four Zoas constitute one of literature's great comic duos. One comes to Nick Rawlinson's book, therefore, with great expectations. In one respect these are borne out: Rawlinson's mastery of the scholarship, both critical opinion and many dimensions of historical context, is overwhelmingly impressive. In most other ways, though, the book delivers far less than its title leads us to expect. It deals almost entirely with the early works of Blake and, of these, mainly with relatively minor ones. We get thirtypages on Poetical Sketches and Tiriel, sixty-five pages on An Island in theMoon, only twenty on Songs ofInnocence and ofExperience, and next to nothing on The Book of Thel (a work possessing, among other dimensions, a comic one) or the Lambeth prophecies. On the long epics we get only a few pages near the end. Since Rawlinson argues that comedy is for Blake a key visionary strategy, his argument is weakened to the extent that he focuses on relatively peripheral works. In making this argument Rawlinson means something rather idiosyncratic. For him comedy seems to have little to do with ordinary laughter; his book does not often invite us to experience hilarity,or even amusement. Nor is he much interested even in the hard-surfaced comedy that serves satire, a mode from which Rawlinson tends MLRy ioo.i, 2005 201 to distance Blake, satire being too exclusively negative, whereas Blake's intent is, ul? timately, to go beyond the corrosive to affirmativespiritual values. For Rawlinson, the heart of Blakean comedy is the 'carnivalesque', a kind of egalitarian, communally founded, celebratory social liturgy. (Rawlinson is at some pains to locate the origins of the carnivalesque in religion.) The question, for...

The benefits of system insight

As more and more industries become interested in the equipment life cycle and whole process costs, pump monitoring is emerging as an important consideration. Whether it be to monitor for early warning of failure, for optimization of routine maintenance schedules or as part of an integrated system for process optimization, Paul Cross argues that the more you know about the operation of your pump, the better you can run it.

Puritans, Papists, and the “Public Sphere” in Early Modern England: The Edmund Campion Affair in Context

Next article No AccessPuritans, Papists, and the “Public Sphere” in Early Modern England: The Edmund Campion Affair in ContextPeter Lake and Michael QuestierPeter LakePrinceton University Search for more articles by this author and Michael QuestierSt. Mary's College, Twickenham Search for more articles by this author Princeton UniversitySt. Mary's College, TwickenhamPDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Modern History Volume 72, Number 3September 2000 Article DOIhttps://doi.org/10.1086/316043 Views: 406Total views on this site Citations: 29Citations are reported from Crossref ©2000 by The University of Chicago. All rights reserved.PDF download Crossref reports the following articles citing this article:Clarinda E. Calma Campion, Edmund, (Oct 2022): 586–589.https://doi.org/10.1007/978-3-319-14169-5_468Joan Redmond Religion, ethnicity and “conversion” in the 1641 Irish Rebellion, The Seventeenth Century 35, no.66 (Sep 2019): 715–739.https://doi.org/10.1080/0268117X.2019.1658618Victor Houliston, Aislinn Muller The Elizabethan Martyrs, (Feb 2020): 322–337.https://doi.org/10.1002/9781119100072.ch19James E. Kelly English Convents in Catholic Europe, c.1600–1800, 90 (Dec 2019).https://doi.org/10.1017/9781108846851Alexander A. Ayris Polemics and Proverbs: Religious Controversy in England, ‘German Lips,’ and the Character of a Genre, Reformation & Renaissance Review 21, no.22 (May 2019): 91–108.https://doi.org/10.1080/14622459.2019.1611710Hilary L. Turner , British Catholic History 34, no.0404 ( 2019): 562.https://doi.org/10.1017/bch.2019.25James E. Kelly The Contested Appropriation of George Gervase's Martyrdom: European Religious Patronage and the Controversy over the Oath of Allegiance, Journal of British Studies 57, no.0202 (Mar 2018): 253–274.https://doi.org/10.1017/jbr.2017.235Laura A. M. Stewart Introduction: Publics and Participation in Early Modern Britain, Journal of British Studies 56, no.44 (Sep 2017): 709–730.https://doi.org/10.1017/jbr.2017.124Cathryn Enis Edward Arden and the Dudley earls of Warwick and Leicester, c. 1572–1583, British Catholic History 33, no.22 (Sep 2016): 170–210.https://doi.org/10.1017/bch.2016.24David Coast Rumor and “Common Fame”: The Impeachment of the Duke of Buckingham and Public Opinion in Early Stuart England, Journal of British Studies 55, no.22 (Mar 2016): 241–267.https://doi.org/10.1017/jbr.2016.2Clarinda E. Calma Campion, Edmund, (Sep 2016): 1–4.https://doi.org/10.1007/978-3-319-02848-4_468-1Eoin Price The Politics of Privacy and the Renaissance Public Stage, Literature Compass 12, no.77 (Jul 2015): 311–321.https://doi.org/10.1111/lic3.12243James E. Kelly Conformity, Loyalty and the Jesuit Mission to England of 1580, (Jan 2014): 149–170.https://doi.org/10.1057/9781137028044_7Joshua Rodda ‘The Condition and State of a Scholar’: Disputation in William Alabaster's Conversion Narrative, Recusant History 31, no.33 (Feb 2015): 391–410.https://doi.org/10.1017/S0034193200013820Michael Questier Sermons, Separatists, and Succession Politics in Late Elizabethan England, Journal of British Studies 52, no.22 (May 2013): 290–316.https://doi.org/10.1017/jbr.2013.1William J. Bulman Publicity and Popery on the Restoration Stage: Elkanah Settle’s The Empress of Morocco in Context, Journal of British Studies 51, no.22 (Dec 2012): 308–339.https://doi.org/10.1086/663839Natalie Mears Public Worship and Political Participation in Elizabethan England, Journal of British Studies 51, no.11 (Dec 2012): 4–25.https://doi.org/10.1086/662297Nandra Perry The Imitation of Christ in English Reformation Writing, Literature Compass 8, no.44 (Apr 2011): 195–205.https://doi.org/10.1111/j.1741-4113.2011.00794.xPETER MARSHALL JOHN CALVIN AND THE ENGLISH CATHOLICS, c . 1565–1640, The Historical Journal 53, no.44 (Nov 2010): 849–870.https://doi.org/10.1017/S0018246X10000488ROBERT VON FRIEDEBURG THE JURIDIFICATION OF NATURAL LAW: CHRISTOPH BESOLD'S CLAIM FOR A NATURAL RIGHT TO BELIEVE WHAT ONE WANTS, The Historical Journal 53, no.11 (Jan 2010): 1–19.https://doi.org/10.1017/S0018246X09990586W. Kirby Signs and Things Signified: Sacramental Hermeneutics in John Jewel's ‘Challenge Sermon’ and the ‘Culture of Persuasion’ at Paul's Cross, Reformation & Renaissance Review 11, no.11 (Apr 2015): 57–89.https://doi.org/10.1558/rrr.v11i1.57Alexandra Walsham ‘This Newe Army of Satan’: The Jesuit Mission and the Formation of Public Opinion in Elizabethan England, (Jan 2009): 41–62.https://doi.org/10.1057/9780230274679_3Joseph L. Black The Martin Marprelate Tracts (1588-89) and the Popular Voice 1, History Compass 6, no.44 (Jul 2008): 1091–1106.https://doi.org/10.1111/j.1478-0542.2008.00533.xDonna B. Hamilton Religion, (Apr 2008): 32–53.https://doi.org/10.1002/9780470696149.ch2Nancy Bradley Warren Tudor Religious Cultures in Practice: The Piety and Politics of Grace Mildmay and Her Circle, Literature Compass 3, no.55 (Sep 2006): 1011–1043.https://doi.org/10.1111/j.1741-4113.2006.00362.xPeter Lake, Steve Pincus Rethinking the Public Sphere in Early Modern England, Journal of British Studies 45, no.22 (Dec 2012): 270–292.https://doi.org/10.1086/499788David Randall Joseph Mead, Novellante: News, Sociability, and Credibility in Early Stuart England, Journal of British Studies 45, no.22 (Dec 2012): 293–312.https://doi.org/10.1086/499789Stefania Tutino ‘Makynge Recusancy Deathe Outrighte’? Thomas Pounde, Andrew Willet and The Catholic Question in Early Jacobean England, Recusant History 27, no.0101 (Sep 2015): 31–50.https://doi.org/10.1017/S0034193200031162Michael Questier Loyal to a fault: Viscount Montague explains himself, Historical Research 77, no.196196 (May 2004): 225–253.https://doi.org/10.1111/j.0950-3471.2004.00208.x

State vs. Church: Implementing Reformation (Cromwell, Stokesley, and the London Diocese)

Henry Kamen wrote that medieval times pulpit had been chief moderator of public opinion, and in sixteenth century both Protestants and Catholics rediscovered potential of ser mon.1 Although it is questionable how many people actually listened to sermons, Kamen's opinion was shared by authority figures in early modern period. This was certainly case in London dio cese in 1530s (as discussed by Brigden in her magisterial account of city, and amply demonstrated by struggle between two of Henry VIII's leading councillors to control most famous pulpit in country). St Paul's Cross was used, historically, as govern ment's vehicle of persuasion and was often employed to proclaim to large crowds what could only be termed the official government line.2 Prior to dramas of early 1530s there would have been little or no need to focus attention on this issue. The bishops of London (who controlled preaching at Cross) usually worked hand in glove with king and council. Unfortunately, by 1534, this was no longer a safe assumption for king to make. John Stokesley, bishop of London between 1530 and 1539, found himself on wrong side of king's leading councillor Thomas Cromwell due to a clash of religious beliefs. Although bishop had been one of king's champions in matter of Aragon divorce

Correction [to “Transponder altimetry: Precise height measurements over land” by Paul Denys, Andrew Birds, Paul Cross, John Powell, Peter Pesec, and Beat Bürki

Correction [to “Transponder altimetry: Precise height measurements over land” by Paul Denys, Andrew Birds, Paul Cross, John Powell, Peter Pesec, and Beat Bürki