Drawing on the witness statements compiled as part of the fifteenth-century diocesan inquest petitioning for the canonization of Jeanne-Marie de Maillé (1331–1414), a French holy woman and mystic, this paper argues that the inquisitorial process of saint-making offered an opportunity for deponents to make use of authoritative legal spaces for their own social and religious ends, and that through their use of rhetorical and narrative devices, deponents could use this contact with institutional mechanisms to perform acts of self-construction and self-authorization, over and above the formal requirements of the process. Through an examination the statements of two witnesses – one a canon of the Basilica of St Martin, and the other a bourgeoise laywoman – this paper illustrates that deponents could make use of a wide range of narrative strategies, from deploying the evidence of gossip to negotiate their own social position, to rhetorically crafting their own experiences in order to comment on and establish their own piety and devotion. The use of these strategies highlights the complexity of the interaction between individuals and institutions, and the multiple possibilities that were enabled by engagement with the machinery of the cult of saints.

The rhetoric of spiritual kinship was a pungent part of a “discourse of separation” which materialized among the English puritans in post-Reformation England. Using print literature aimed at properly preparing the godly to come “worthily” to the Lord's Supper, most of which was penned by puritan divines, this article examines family language in use among the godly in the context of the communion meal in the Elizabethan and early Stuart national church. This rhetoric signaled a real identity – an identity tied intimately to the nexus of right doctrine and a certain type of English Protestant practice. The present essay traces out the theological framework that buttressed this identity and suggests the ways in which family language fostered both inclusive and exclusive responses among the godly as they sought to “rightly” celebrate the sacrament. It argues that the use of the language of spiritual kinship helped the godly come to terms with their uncomfortable position in a national church they considered insufficiently reformed, and with the difficulties that ensued from “holy” living, as naturally unholy beings, in a fallen world. This study contributes to our understanding of the informal mechanisms by which early modern English Protestants could navigate the choppy waters of social and religious life in Elizabethan and early Stuart England. More generally, this consideration of a distinctive puritan usage of familiar scriptural language to make sense of England's religious landscape in this period underscores the interpretive importance of remaining acutely aware of discursive context in early modern religious sources.

William Stringer was at various times a cheesemonger, a Methodist lay preacher, a priest, and an American Loyalist exile. Originally from London, Stringer preached the Gospel for the early Methodist movement, but longed for priestly ordination in the Church of England. Unable to achieve this goal due to his humble background, he was instead ordained in 1764 by the controversial and ecumenically minded Greek Orthodox bishop, Gerasimos Avontilies (also known as Erasmus of Arcadia), who ordained several Methodists under Greek Orthodox rites in London. Having acquired illicit ordination, Stringer moved to Philadelphia where he ministered to a parish that had broken from the Church of England during the Great Awakening. The clergy of Philadelphia responded negatively and wrote to Archbishop Richard Terrick of London, who ordered Stringer to desist from his ministry. However, Stringer did such a remarkable job of bringing his congregation back into the Anglican fold that Terrick agreed to re-ordain him in London under Anglican rites in 1773. With the outbreak of the American Revolution in 1775, Stringer supported the British cause and rejected the revolt as inconsistent with Christian obedience. He was forced to leave America and return to England, where he lived out the rest of his life as a curate. Despite his initial transgressions, I argue that Stringer was a force for order, stability, and orthodoxy in a revolutionary world.

This paper explores the origins of two different emergences of the Christian worldview concept, and their relationship to understandings of cultural conflict. It will offer an analysis of the historical, cultural, and theological context for each emergence. In both cases, worldview was what Ian Hunter has termed a “combat concept.” Section I of the paper will offer an overview of the origins of Christian worldview thinking in the late nineteenth century through the thought of James Orr (1844–1913) and Abraham Kuyper (1837–1920). Section II will deal with the second major emergence of Christian worldview as a combat concept in the 1970s, focusing on figures like Francis Schaeffer (1912–1984), Chuck Colson (1931–2012), and Nancy Pearcy (1951–). Both contexts exhibited increased cultural and religious pluralism, and conservative Christians displayed a heightened sense of ideological conflict. Worldview became a tool for differentiation from, and contention with, the “other.”

When evaluating factors shaping the Australian home front during World War I, the impact of preaching is generally overlooked, though historians have identified it as one of the most influential sources of public speech. This paper examines preaching in Melbourne just before and during the war, as reported in the influential Melbourne Herald. It asks how preaching was affected by the outbreak of war, and explores its developments, its reporting and its impacts. It points to conclusions about the nature and place of religion in the life of the city, and the interplay of preaching and war that highlight gaps in our understanding of the interaction of religion and war in Australia at that time. It challenges notions about Australian secularity, the degree of sectarianism, and the place of religion in our understanding of the war in both Australia and the wider British world.

The worker priest movement in France between 1946 and 1954 was a significant attempt by the Catholic Church to reach out to the increasingly alienated working class. It foundered on the rocks of elite opposition, worker priest embracing of class conflict, Cold War currents of thought, and government willingness to sacrifice the movement in the name of collaboration with Rome on a suite of issues, most notably free education. The historiography of the movement has proven similarly complex, with observers allowing contemporary trends and values to color their perception of this unique moment in French history and remembering and forgetting both playing a role in the image of the worker priests handed down to future generations.

Readers of this journal will surely have noticed the remarkable proliferation in the past few decades of “handbooks” and “companions” devoted to major – and even obscure – topics, thinkers, and actors in religious history. The simultaneous appearance in 2021 of The Oxford Handbook of Calvin and Calvinism and Brill's Companion to the Reformation in Geneva provides an opportunity to reflect on the character and value of such volumes, the conditions of their production, and the reasons for their recent proliferation. Also discussed here for purposes of comparison will be an ambitious collection of essays of a more conventional sort: Protestant Empires: Globalizing the Reformations, edited by Ulinka Rublack.1