Abstract: The heavily Irish character of the Roman Catholic Church in the United States, United Kingdom, and much of the former British Empire is evident. This was not, however, the necessary consequence of large-scale Irish emigration in the nineteenth-century. Rather, it was the result of a carefully-planned campaign to install Irish bishops in the several national hierarchies, a campaign which began in earnest in the United States from 1830, before effecting the Maritime provinces of British North America, the Cape of Good Hope, Australia, and New Zealand. Only Scotland was able - temporarily - to repel the Irish. This phenomenon was directed by Paul Cullen, in his successive roles as rector of the Irish College, Rome, archbishop of Armagh, and, from 1852, archbishop of Dublin. Cullen was able to use his influence at Rome to manipulate and control information regarding English-language conflicts. This allowed him to secure the appointment as bishops of a substantial number of his relatives, former students, and diocesan priests around the world. In every case save the Cape of Good Hope, this occurred in the face of determined opposition on the part of a pre-existing national hierarchy: French and German in the United States, Scots in Maritime Canada (and Scotland), English Benedictines in Australia, French Marists in New Zealand. Excepting Scotland, Cullen's bishops largely supplanted their predecessors. More than merely ethnically Irish, these bishops and many of their successors shared a distinctive Hiberno-Roman devotional and disciplinary model of Catholicism that became normative in the areas to which they were sent.

Abstract: Introduction: English provincial theatre and religion 1. Drama and religion in the English parish 2. The parish Robin Hood and religious guilds 3. Civic biblical drama in the age of Reformation 4. Theatre, religion, and town/gown conflict in Cambridge 5. Bishops, recusants, and household theatre 6. Travelling troupes and religion 7. From mankind to Mucedorus.

Abstract: The term “law” has a deceptive consistency. It may be said to result from “a particular political ideology or even cosmology.” Yet even within a given tradition, geographical setting, or institutional context, its applications and meanings are far from consistent. To study law in history is to study change. The subject of this chapter, the law of the early medieval Church, or canon law, turns out to be a disparate and lumpy mix, resistant to categorization in terms of later-medievel legal assumptions and modern ones alike. A canon in Greek is literally a yardstick, hence, a rule. The term stuck, in west as well as East. By 600, the canons issued by the great councils of the fourth and fifth centuries were widely regarded as authoritative. Thereafter, in the various provinces and kingdoms of the early medieval West, no single authority issued or taught or interpreted the rules of canon law. Bishops assembled in councils made law from time to time, legal collections continued to be made and circulated on private and local initiatives, and law was applied by bishops acting as judges. The situation was not so different in the East, and scholars nowadays are alive to the prevalence there, despite the concentration of evidence emanating from Constantinople, of provincial activity and diversity. In both East and West, canon law and secular law were associated in practice, and secular and ecclesiastical concerns overlapped in imperial legislation. For the Church, as for secular rulers in the West, the Theodosian Code (438) remained an occasional reference point for much of the period covered in this chapter, while in the East, the Justinianic Code (534) remained the basis of canon and secular law throughout.

Abstract: Lords and Peasants in a Changing Society is a history of the large Church estate of Worcester from its foundation until the Reformation, and is a full-length study of an estate centred in the West Midlands. The medieval bishops of Worcester were landed magnates with manors scattered over three counties, from the outskirts of Bristol to north Worcestershire. This study uses the plentiful records of the bishopric to define and explain long-term social and economic changes in this section of the medieval countryside. Attention is divided equally between the economy of the lords and developments among the peasantry of the estate. In dealing with the lords, consideration is given to the political and social pressures that led to the increase and subsequent loss of land in the estate during the early Middle Ages; the formulation of management policies, particularly in the difficult years after the setbacks of the fourteenth century; and the relationship between income and expenditure.

Abstract: The Anglican Church of Australia agreed to a national constitution in 1962. Yet at a national level it is hardly a cohesive body with a sense of unity and common purpose. Historically, Australian Anglicanism developed along regional lines, with the result that diocesan separateness rather than national unity became enshrined as a foundational principle of Anglicanism in Australia. This study questions this fundamental premise of the Anglican tradition in Australia. It argues (1) that it is not a true reflection of the Anglican ethos, both in its English origins and worldwide, and (2) that it prevents Anglicanism in Australia from embracing its national vocation. An alternative tradition has been present, in fact, within Australian Anglicanism from the beginning, although it has not been considered to be part of the mainstream. Bishop Broughton, the first Anglican bishop in Australia, was deeply sensitive to the colonial context in which the Anglican tradition was being planted, and he adapted it accordingly. So too, a century later, Bishop Burgmann of Canberra and Goulburn argued for Anglicanism to embrace its national vocation. The views of both these pioneering bishops were consistent with the national principle that lay at the heart of the Anglican ethos from as far back as the English Reformation. The central part of this study explores this national emphasis in Anglican thought, which is present in the thought of Richard Hooker and received renewed emphasis in the writings of Broad Church Anglicans like Coleridge, Arnold and Maurice in nineteenth century England. The national principle did not disappear with the birth of global Anglicanism. The principle of inculturation, always implicit in the Anglican tradition in England, now became an Anglican imperative. The American Revolution indicated that the vocation of each cultural expression of Anglicanism is intricately bound up with the life of the particular society to which it belongs. A study of Lambeth documents demonstrates this growing cultural awareness within global Anglicanism. The present crisis of authority in the Anglican Communion should not be allowed to divert attention away from the national vocation of each particular or national church, in keeping with one of the central tenets of the English Reformation. Important theological and ecclesial issues are at stake. It is very easy for Anglicanism to lapse into an in-house conversation, forgetting that doctrine is part of a human and not just an ecclesiastical conversation. At the heart of the Anglican ethos is a ‘reconciling method’. In a fragmented world, Anglicanism is called to be a mediating presence, engaging with the differences that threaten to divide nations and communities. The Anglican via media needs to be released from ecclesiastical confinement to do its proper work within national life. So too, the notion of ‘comprehensiveness’, long considered to be a central aspect of the Anglican ethos, needs to be placed at the service of the national and international community, especially in a post-colonial world. Conversation and community need to take precedence over fragmentation and hostility. The Anglican tradition was made for such a time, and needs to apply its theological and ecclesial resources to broader issues than its own survival. Ultimately it is a question of integrity: whether Anglicanism is prepared to embody its vision of unity within its own life, and to share it with the wider human community; whether it is willing to live with the risks of engagement, accepting that the ongoing tension between gospel and culture is part of its vocation. The final section of the study will seek to apply these insights to the Australian context. Anglicanism has, in fact, been part of the Australian story from the beginning of European settlement. It must not retreat into a private religious world, or assume a comfortable establishment status as it tended to do in the decades after Federation. It needs to be part of the ongoing debate about Australia – what Australia is and what it stands for. The Anglican tradition must both engage in the conversation about Australia and act as a prophetic and mediating presence, especially at the points of tension which cause fractures in national life. Particular attention will be paid to three key themes in Australian life: the Anzac tradition, race, and land. Each of these presents Anglicanism with both a challenge and an opportunity. Australia needs the insights and resources that the Anglican tradition brings, and Anglicanism needs to grasp that it is both Anglican and Australian. It must therefore get its own house in order for the sake of the nation.

Abstract: This study used structured interviews to investigate (1) priest-respondents’ perceptions and attitudes toward bishops since 2002, (2) priest-respondents’ perceptions and attitudes toward their diocese, ministry, and vocation, (3) priest-respondents’ changes in ministerial activities as a result of codes of pastoral conduct, (4) priest-respondents’ personal feelings of competence regarding the codes of pastoral conduct, and (5) priest-respondents’ feelings of support since 2002. Using snowball sampling techniques, 22 Catholic priests were interviewed in 2006 and 2007. These respondent-priests perceived a significant barrier between themselves and bishops. While respondents’ attitudes toward the priesthood and their vocations had not changed, they were less trusting of their bishops. Finally, most had made significant accommodation to the manner in which they minister to parishioners, especially to young people. Respondents indicated that they were less likely to become involved in pastoral counseling, developing social relationships with parishioners, and other non-liturgical activities. Respondents indicated that they were far less likely to engage in pastoral activities that might compromise their future ministry or result in suspicion or an allegation.

Abstract: In this volume, dedicated to medieval canon law expert Kenneth Pennington, leading scholars from around the world discuss the contribution of medieval church law to the origins of the western legal tradition. The stellar cast assembled by editors Wolfgang P. Muller and Mary E. Sommar includes younger scholars as well as long-established specialists in the field. Muller's introduction provides the first comprehensive survey of investigative trends in the field in more than twenty years. Subdivided into four topical categories, the essays cover the entire range of the history of medieval canon law from the sixth to the sixteenth century. The first section concentrates on the canonical tradition before the advent of academic legal studies in the twelfth century. The second addresses the formation of canonistic theory. The third and fourth sections consider the intellectual exchanges between canon law and other fields of study, as well as the practical application of canons in day-to-day court proceedings. Though the twenty-seven essays included in this volume are quite diverse, taken together they provide an outstanding overview of the latest research and cutting-edge scholarship on the topic. Kenneth Pennington is Kelly-Quinn Professor of Ecclesiastical and Legal History at the Catholic University of America. He is the author of numerous works including "Pope and Bishops: The Papal Monarchy in the Twelfth and Thirteenth Centuries" and "The Prince and the Law, 1200-1600: Sovereignty and Rights in the Western Legal Tradition", and is coeditor of the CUA Press series, "History of Medieval Canon Law".

Abstract: Since 2002, researchers have investigated the incidence of clergy sexual abuse and the perceptions and attitudes of non-ordained Catholics toward the responses of the U.S. Catholic bishops. The perceptions of functioning Catholic priests were investigated in 2002. There has been little follow-up research about priests who have never been accused of sexual misconduct. Using non-probability sampling techniques, this study employed a structured format to confidentially interview 22 Catholic priests in 2006 and 2007. The interviews yielded themes around the reporting of the events of 2002 by the media, and the response of the United States Conference of Catholic Bishops (USCCB) to the crisis and the media. Findings suggest that most priest-respondents believed that the media had accurately reported that the bishops had engaged in a cover-up. Most respondents believed that the media had portrayed all priests as pedophiles. Most priest-respondents believed the response of the USCCB was inadequate, poorly concei...

Abstract: IntroductionKristin E. Heyer and Mark J. Rozell Part I: Catholic Leaders in U.S. Politics 1. The Politics of the U.S. Catholic Bishops: The Centrality of AbortionMargaret Ross Sammon 2. Political Marriage of Convenience? The Evolution of the Conservative Catholic-Evangelical Alliance in the Republican PartyMark J. Rozell 3. One Church, Many Messages: The Politics of the U.S. Catholic ClergyGregory A. Smith 4. Catholics in the Political Arena: How Faith Should Inform Catholic Voters and PoliticiansKristin E. Heyer Part II: The Catholic Public 5. Between Church, Party, and Conscience: Protecting Life and Promoting Social Justice among U.S. CatholicsMark M. Gray and Mary E. Bendyna 6. The Myth of a Distinct Catholic VoteMatthew J. Streb and Brian Frederick 7. Politics y la Iglesia: Attitudes toward the Role of Religion in Politics among Latino CatholicsAdrian Pantoja, Matthew Barreto, and Richard Anderson Part III: Catholics and the Federal Government 8. Catholicism, Abortion, and the Emergence of the "Culture Wars" in the U.S. Congress, 1971-2006William V. D'Antonio, Steven A. Tuch and John Kenneth White 9. Catholics and the Supreme Court: From the "Catholic Seat" to the New MajorityBarbara A. Perry 10. White House Outreach to CatholicsThomas J. Carty Part IV: International Policy and the Vatican 11. The United States -- Vatican Relationship: "Parallel Endeavors for Peace," Competing Visions of JusticePaul Christopher Manuel 12. Reforming the Vatican: The Tradition of Best PracticesThomas J. Reese

Abstract: This article compares key aspects of the ecclesiologies of The Episcopal Church and the Church of England. First, it examines and contrasts the underlying logic of their structures and the relationships between their constituent parts (General Synod/General Convention, diocese, parish/congregation). Against this background, it then looks at the place of bishops in the ecclesiologies of the two churches (in relation to clergy and parishes, in relation to diocesan synods/conventions and standing committees, and nationally). The American Presiding Bishop's role is contrasted with the traditional roles of primate and metropolitan. Throughout, attention is given to origins and historical development. Reference is also made to the relevant constitutional, canonical and liturgical provisions. Rapprochement between the two ecclesiologies is noted, especially with respect to the role of the laity, but the article argues that this is far from complete. Each church's ecclesiology continues to be determined by its origins; important modifications have been made within that framework, rather than overturning it. It is hoped that the analysis will illuminate the current disputes within The Episcopal Church and the crisis within the Anglican Communion that they have prompted.

Abstract: This article seeks to relate the course of Edmund Grindal's disgrace to the formulation and enforcement of policy against catholics. It argues that the two were integrally related and that the nature of that interrelationship can be seen as a function of certain manoeuvres and debates about a range of issues involving the queen and her councillors and bishops and indeed members of the wider regime. The resulting exchanges were conducted in terms of the nature and relative significance of the popish and puritan threats. The aim here is to reveal the dynamics of the resulting mode of ideological politics and to show how very serious differences of approach, priority and world view could be both canvassed and contained within the consensual mechanisms and assumptions of the Elizabethan regime. Through a close analysis of one political moment the paper also hopes to demonstrate the extent to which a series of conventionally separately told stories – about ecclesiastical affairs, about foreign policy, about puritans and about catholics, about both court and local politics – need to be seen as parts of a unitary political narrative or process, the nature of which this paper is an attempt to reveal.

Abstract: Shaken by military defeat and economic depression after War World I, Germans sought to restore their nation's dignity and power In this context the National Socialist Party, with its promise of a revivified Germany, drew supporters Among the most zealous were a number of Catholic clergymen known as "brown priests" who volunteered as Nazi propagandists In this insightful study, Spicer unearths a dark subchapter in Roman Catholic history, introduces the principal clergymen who participated in the Nazi movement, examines their motives, details their advocacy of National Socialism, and explores the consequences of their political activismSome brown priests, particularly war veterans, advocated National Socialism because it appealed to their patriotic ardor Others had less laudatory motives: disaffection with clerical life, conflicts with Church superiors, or ambition for personal power and fame Whatever their individual motives, they employed their skills as orators, writers, and teachers to proclaim the message of Nazism Especially during the early 1930s, when the Church forbade membership in the party, these clergymen strove to prove that Catholicism was compatible with National Socialism, thereby justifying their support of Nazi ideology Father Dr Philipp Haeuser, a scholar and pastor, went so far as to promote antisemitism while deifying Adolf Hitler The Fuhrer's antisemitism, Spicer argues, did not deter clergymen such as Haeuser becuase, although the Church officially rejected the Nazis' extreme racism, Catholic teachings tolerated hostility toward Jews by blaming them for Christ's crucifixionWhile a handful of brown priests enjoyed the forbearance of their bishops, others endured reprimand or even dismissal; a few found new vocations with the Third Reich After the fall of the Reich, the most visible brown priests faced trial for their part in the crimes of National Socialism, a movement they had once so earnestly supportedIn addition to this intriguing history about clergymen trying to reconcile faith and politics, Spicer provides a master list - verified by extensive research in Church and government archives - of Catholic clergy who publicly supported National Socialism

Abstract: This chapter examines the relationship between the medieval Church and an urban community in the North-East of England in the late 11th and early 12th centuries. It highlights the nature of the precincts that surrounded medieval churches through an investigation of the local tradition that St Cuthbert, the patron of the Cathedral of Durham, excluded women from a defined area surrounding his shrine. The chapter refers to the grant of an ecclesiastical immunity, namely the right of sanctuary, to the Church of St Cuthbert. In effect, this grant created a sanctus locus [sacred space] within the medieval city of Durham, which was also the foundation of the unusually strong local power wielded by the medieval bishops of Durham within their city and diocese. The exclusion of women from the cathedral-priory and its cemetery made the ecclesiastical precinct a “gendered” as well as a “sacred space”. It is suggested that the two phenomena are related and demonstrate the importance of mental as well as physical boundaries in the medieval urban landscape. The origins of the misogynistic prohibition can be associated with the introduction in 1083 of the monastic Rule of St Benedict by Bishop William of Saint-Calais (1081-1096), but was most probably a response to problems encountered by the monastic community during the pontificate of Bishop Ranulf Flambard (1099-1128). Finally, the chapter questions whether this exclusion of women was rigidly enforced drawing on evidence that suggests that they were in fact welcomed at Cuthbert’s shrine as circumstances changed. It concludes by pointing out that boundaries can be conceptual as well as physical and that tradition, however atavistic it may seem, can be invented and, like those boundaries, periodically renegotiated. Countess Judith of Northumbria was a pious and inquisitive woman1. Her piety was expressed through gifts made jointly with her husband, Earl Tostig, to St Cuthbert, the greatest of the medieval saints of Northern England. The couple had made dona-

Abstract: The article investigates the role played by the Catholic Church in Zimbabwe since independence in 1980. Of particular interest is the way in which the Catholic Church has exercised her prophetic office within the changing social, political and economic environment since independence. Although there are many ways of approaching the subject, I have decided to interrogate the role of the Church in the past 27 years on the basis of bishops’ pastoral letters. Firstly, they are ready resources available for any study of the Catholic because they are published for public consumption. Secondly, they are themselves a product not only of the theological reflections of the bishops but of wide consultation that takes place prior to their publication. In this sense, they genuinely represent the thinking and position of the Catholic Church on issues discussed in the article. In the article I focus only on three issues: church and state relations; reconciliation; and governance. My conclusion is that the prophetic voice of the Catholic Church in Zimbabwe was compromised by its proximity to state power in the first years of independence. However, as the state became more and more distanced from the people and began to politicise every aspect of life, the bishops finally managed to recover their prophetic voice, and have since 2000 come out 1 This paper was originally presented as an inaugural lecture at the occasion of the presenter’s elevation to Professor of Church History at the University of South Africa on 28 August 2007. It was also presented in a modified form at St Augustine College of South Africa on 13 March 2008. openly in defence of the oppressed and marginalised citizens.

Abstract: This study evaluates the extent to which the 2004 well publicized Catholic Bishops' warnings and the Church Doctrinal Note mandating that parishioners oppose candidates who supported policies contrary to Church doctrine influenced Catholic support for presidential candidate John Kerry. Data were drawn from a 2004 national survey of 493 Catholic adults using random digit dial procedures and commissioned by Time magazine. Multivariate analyses indicate that the influence of the Bishops' warnings and the Doctrinal Note diverged by respondents' religious belief. Liberal Catholics exposed to these messages were more likely to support Kerry while conservative Catholics exposed to these messages were more likely to support Bush. The net effect of leaders' messages appeared to have helped rather than hurt Kerry. Our findings point to a multiplicity of effects for religious leaders' messages and should provide a note of caution for religious leaders who take pronounced stances on political affairs.

Abstract: In two treatises of 1533, Christopher St German accused the English bishops of grossly unjust prosecution of heresy suspects. Thomas More vigorously defended the prelates in his Apology and Debellation of Salem. Modern historians have concluded that St German had the better of the dispute, judging that he was only wanting fair trials for suspects, with More countering that this would flood the land with heretics. In fact, More asserted that the bishops consistently followed the requirements of canon law for criminal procedure in ex officio (inquisitorial) trials, notably the need for at least two witnesses, whose identity and testimony were to be made known to the defendant. More repeatedly challenged St. German to give historical instances of episcopal violations of these canons over the past century. A review of English heresy proceedings in the present article confirms More's judgment of the bishops’ adherence to due process. The 1534 Heresy Act with its insistence on two witnesses added nothing to the canonical procedure already observed.

Abstract: The Martin Marprelate affair, the most notorious polemical dispute in an age renowned for the quantity and intensity of its religious controversies, scandalized late-Elizabethan England by shifting the question of Church reform into the public domain.1 In seven abusively satiric pamphlets issued over a ten-month period in 1588-89, a syndicate of writers working under the pseudonym "Martin Marprelate" called for the replacement of England's episcopacy with a decentralized ecclesiology based on local church discipline.2 Marprelate' s enthusiasm for the Presbyterian model of Church governance was characteristic of the increasingly vocal reform movement, though his approach famously and emphatically was not.3 Marprelate turned controversial writing of the day on its head and abandoned traditional modes of theological argument for a highly engaging, stylistically complex attack on the Elizabethan bishops. His aim was twofold: to humiliate the bishops and the entire ecclesiastical government by disclosing egregious instances of clerical hypocrisy and ineffectuality and to have fun while doing it. The Elizabethan magistrates were predictably displeased with the whole episode. Fearing public agitation, the bishops hired a contingent of professional writers to discredit Marprelate and launched a nationwide manhunt to locate the mobile press from which the tracts were issued and the group responsible for their production an objective finally realized in August 1589. The public furor set off by the Marprelate tracts guaranteed that their influence would extend well beyond the early modern religious sphere.4 Guided by Mikhail Bakhtin's influential study of Renaissance carnival, Kristen Poole has argued for a close relation between the literary experimentation of the pamphlets and the rise in anti-Puritan stereotyping during the period.5 She contends that the anti-Martinist poets recruited by the bishops to denigrate Marprelate and, by extension, the Presbyterian

Abstract: W.B. Yeats, The Second Coming Introduction Section One: The Beginnings of the Crisis Chapter One: The Resolution that Shaped the Debate and the Election that Shook the Communion Mere anarchy is loosed upon the world Section Two: The Way We Were: Historical Background Chapter Two: From Rome to Post-Establishment America By Way of Canterbury Things fall apart Chapter Three: The Bishops Assembled: The Lambeth Conferences from 1867 to the Present Surely some revelation is at hand Chapter Four: The Uncompleted Struggle for Womens Ordination: From Defective Men to the Conscience Clause The blood-dimmed tide is loosed Section Three: From Robinsons Election to the Present Chapter Five: From the Chapman Memo to the Windsor Report: The Tension Between Unity, Uniformity, and Episcopal Authority The centre cannot hold Chapter Six: From Dromantine to San Joaquin The worst are full of passionate intensity Section Four: Perspectives from the Discontented Chapter Seven: The Conservative Plea for Moral Certainty and Ecclesiastical Discipline Spiritus Mundi Troubles My Sight Chapter Eight: The Communion in Africa: From Imperially Colonized to Moral Colonizers Somewhere in the sands of the desert Section Five: Biblical Perspecctives on Slavery and Homosexuality Chapter Nine: Reconciling Natural Law, Biblical Truth and the Moral Abomination of Slavery Twenty centuries of stony sleep Chapter Ten: The Bible, Sex, and the Contest of Interpretations A gaze blank and pitiless as the sun Section Six: Conclusion Conclusion: The Shape of the Future Turning and Turning in the Widening Gyre Time-line Bibliography:

Abstract: John Jay College of Criminal Justice was commissioned by the United States Conference of Catholic Bishops to conduct a national survey to determine the nature and extent of child sexual abuse by clergy. Using data collected in this survey, this study examined factors that differentiated between pedophile and ephebophile offenders. Significant differences were found between these groups in regard to their personal history and offending behaviors.

Abstract: Many religious progressives use the word disappointing when evaluating Archbishop Arturo Rivera Damas's leadership of the Archdiocese of San Salvador from 1980 to 1994. As the only Salvadoran bishop to support Archbishop Oscar Romero (1977-80) in the latter's attempt to be the "voice of the voiceless" Rivera was expected to follow in his charismatic predecessor's footsteps. This study attempts to demonstrate that although Romero's "prophetic" approach was a highly effective method of leadership during his three-year tenure of office, his assassination changed the climate dramatically, requiring a different approach from Rivera. Rejecting the "prophetic" method of Romero, he pursued a low-key, "pragmatic" path in his attempt to end the Salvadoran civil war and bring justice to the poor masses. Throughout the 1980s, Rivera labored to create peace negotiations between the Salvadoran power structure and the FMLN-FDR opposition. Previously, as an auxiliary bishop, he was the driving force behind the efforts of Archbishop Luis Chavez to incorporate the social justice concepts of Vatican II and the Latin American Bishops' Conference at Medellin into Salvadoran society. Thus, he alone among the Salvadoran prelates played an important role in the institutional church's fight for justice in El Salvador between the 1960s and the 1990s. Bishop Rivera and Archbishop Chavez On November 26, 1994, Arturo Rivera Damas, the seventy-one-yearold archbishop of San Salvador, died following a second massive heart attack. Recognized by many North Americans as a close friend and supporter of Archbishop Oscar Romero and as his episcopal successor, Rivera was, in truth, a far more complex protagonist who for three decades played a major role in his country's history, both as an advocate of social justice and an indefatigable peacemaker. For this reason, his life and accomplishments deserve to be better known.1 Rivera was born on September 30, 1923, in the small town of San Esteban Catarina, in central El Salvador's department of San Vicente. He was ordained a Salesian priest on September 19, 1953, just before his thirtieth birthday. After receiving his doctorate in canon law from the Pontificio Ateneo Salesiano in Turin, Italy, he was consecrated auxiliary bishop of San Salvador on October 23, I960, less than eight years after his ordination. Profoundly moved by aggiornamento when he attended the Second Vatican Council (1962-65), he was also present at the 1968 Latin American Bishops' Conference at Medellin, Colombia, where he and his episcopal colleagues attempted to apply the principles of Vatican II to the Latin American situation by announcing their now famous resolution to commit their Church without reservation to the liberation of the poor and oppressed. Rivera's dedication to the progressive pronouncements of Vatican II and Medellin was shared by his immediate superior, Archbishop Luis Chavez y Gonzalez, and the two soon joined forces to create an impressive reform program.2 They received little support, however, from the other Salvadoran bishops: Pedro Aparicio y Quintanilla of San Vincente, Jose Alvarez Ramirez of San Miguel, Benjamin Barrera y Reyes of Santa Ana, and Francisco Jose Castro y Ramirez of Santiago de Maria, and after the latter's death in 1974, his successor, Oscar Romero Galdamez. They were also opposed by the wealthy elite class, which tightly controlled every facet of Salvadoran life and equated their policies with communism. Indeed, according to political scientist Tommie Sue Montgomery, the oligarchy especially directed its wrath at Rivera. When Chavez began issuing progressive pastoral letters, some of its leaders accused the auxiliary bishop of ghost writing them and attributed the archbishop's shift to the left to Rivera.3 Chavez and Rivera realized that an activist clergy was essential if their reforms were to bear fruit. Thus, they worked cooperatively with the Jesuit faculty of the country's major seminary, San Jose de la Montana, in revolutionizing priestly training. …

Abstract: MORE LIGHT ON VATICAN COUNCIL II Carnets conciliaires de Mgr Gerard Philips, secretaire adjoint de la Commission doctrinale. Texte neerlandais avec traduction francais et commentaires. Edited by Karim Schelkens. [Maurits Sabbebibliotheek, Faculteit Godgeleerdheid, Instrumenta theologica, 29·] (Leuven: Peeters, 2006. Pp. xxvii, 180. £44 paperback.) Lettres conciliaires 1962-1965. By Dom Helder Camara. Translation directed by Jose de Broucker, 2 vols. (Paris: Editions du Cerf. 2007. Pp. 1170. euro98 paperback). Il vescovo et il concilio. Modello episcopale e aggiornamento al Vaticano IL By Massimo Faggioli. [Istituto per le scienze religiose-Bologna, Testi e ricerche de scienze religiose, nuova serie, 36.] (Bologna: Il Mulino. 2005. Pp. 476. euro32 paperback.) Un concilio per il mondo moderno. La redazione della costituzione pastorale "Gaudium et spes"delVaticano LL. By Giovanni Turbanti. [Istituto per le scienze religiose-Bologna, Testi e ricerche di scienze religiose, nuova serie, 24.] (Bologna: Il Mulino. 2000. Pp. 829. euro51.65 paperback.) This report continues what began in late 2006 in a first installment that surveyed recent scholarly work on Vatican II and then treated in detail three recent books on the Council.1 Here I present four works: first, two editions of personal accounts by Council participants, and, second, two major monographs tracing the genesis of Vatican II documents-namely, Christus Dominus, on the pastoral office and ministry of bishops, and Gaudium et spes, on the Church's response, framed by the centrality of Jesus Christ, to issues presented by major developments and problems in the modern world.2 The Personal Vatican II Notes of Gerard Philips Vatican II specialists and former Louvainians of a certain age, but few others, know of the systematic theologian G. Philips (1899-1972).3 But the significance of his contribution to Vatican II is hard to exaggerate. He had been a member of the Preparatory Theological Commission from 1960 to 1962 and guided the writing of the chapter De laicis in that commission's schema De ecclesia.4 However, Philips had little influence on that text's chapters on the Church militant as visible society, Church membership, the episcopate, ecumenism, and Church-state relations. Later he heard from Cardinal Suenens that leading members of the Council's Central Preparatory Commission had sharply criticized these chapters of De ecclesia when they reviewed them in May and June 1962. As the Council began, Philips was a peritus of the Belgian bishops and resided with several of them at the Belgian College, along with other experts from Louvain, such as Gustave Thils, Willem Onclin, and Charles Moeller. The bishops had received a booklet of seven draft texts, although De ecclesia had not yet been printed and distributed. But during the Council's first weeks, October 15-31, 1962, Philips carried out Suenens's bold request that he compose the initial chapters of an alternative schema on the Church, with an outline of further chapters.5 He worked in his room at the Belgian College, while quietly gathering suggestions from reform-minded periti whom Suenens had recommended. This alternative text was ready for use, but known to only a few, when the Preparatory Commission's De ecclesia was distributed on November 23 and came up for evaluation in the Council aula December 1-6.6 The Council debate of early December showed that the Preparatory Commission's schema was not an acceptable ecclesiological base-text. On January 23, 1963, the Commission for Coordinating the Council's Labors, a directorate created by Pope John XXIII, sealed the demise of the first De ecclesia and instructed the Doctrinal Commission to prepare another schema that should treat "the mystery of the Church,"-that is, its place and role in God's saving work-before aspects of the Church as a visible society Various groups of bishops and periti were already at work in this direction. …

Abstract: This chapter revisits the scholarly consensus that the Old English poem Durham is both formally and politically nostalgic by reading it as a political gambit in the power struggles between the monks of Durham Cathedral against the neighboring castle and its powerful bishops in post-Conquest Durham.

Abstract: During the Second Salonitan council held on the 23 rd of May 533, among other things, three new dioceses were established with their seats at Sarsenterum, Muccurum and Ludrum. Many authors have dealt with the question of the location of these places, the entities included in the dioceses, as well as the jurisdiction of their bishops. However, many fundamental issues concerning them are still disputable, due to the many mistakes and the corrupted Latin in which the documents of the council were written, since this is the only document in which these dioceses were mentioned. The diocese with its seat at Muccurum had all the characteristics of a rural diocese. The jurisdiction of its bishop spread, quite likely, from the southeastern parts of Mosor Mountain and Poljica to the Neretvan marshes and the central Dalmatian islands of Brac, Hvar, and Vis (possibly also Korcula), as well as from the northwestern parts of the Peljesac peninsula to the area of Imotski-Bekija.

Abstract: This fascinating and thought-provoking book offers a refreshingly innovative approach to the old and much-debated question of the changing status of the bishop in the increasingly Christian world of Late Antiquity. Rapp draws upon a wide array of patristic, hagiographical, legal, and epigraphic sources to challenge a number of traditional assumptions regarding the rising prominence of the bishop in the Late Roman Empire. In their place, she presents a new model through which to interpret the shifting role of the bishop and the relationship between bishops, holy men, and secular elites in the age of transition between AD 300 and 600.

Abstract: Discusses the concept of bishops sitting in the House of Lords as Lords Spiritual. Examines the proposals for the reform of the House of Lords. Examines the responses of 14 bishops to a questionnaire on subjects such as their perceptions of their role in the House of Lords, their exposure to lobbying, whether they sit on any parliamentary committees, the justification for Lords Spiritual, and the future of bishops in the Lords. Considers the Hansard records for bishops in the 2006-2007 session with regard to their attendance, their political impartiality, their role as a religious voice, their impact on the legislative process and the subjects to which they contribute.

Abstract: This work seeks to examine the role played by families in ecclesiastical careers. The case of Bishop Verdin was chosen as the basis to analize the mechanisms set in motion to appoint bishops, with particular focus on the contribution of families to the process. At the same time, the paper will show the benefits that families derived from the appointment of specific bishops.

Abstract: “Bishops, because they are bishops, cannot stop being vassals of their kings, and functionaries of their states. Nor are they exempt from practicing with all those around them, especially with their diocesans, works of mercy, physically as well as spiritually. I gave [the miners] as proof of this truth one of the soliloquies of the Emperor Marcus Aurelius, in which he said: “You are a man, you are a citizen of the world.” —Bishop Martinez Companon recounting his experiences with the Hualgayoc miner's guild in a letter to Viceroy Teodoro de Croix of Peru, May 1786.