The basic details of the portrayal by the sources of the episcopate of John Chrysostom have long been accepted in the literature. So also the perspective from which his episcopate is viewed, which is both Constantinopolitan and partisan. By examining what happened from another angle, namely from Antioch, it can be seen that the standard portrayal needs to be treated with caution. At the same time, an Antiochene perspective offers new insight into the sequence of events as they unfolded.

Anglican exegesis in the later seventeenth century of Revelation's prophecies demonstrates that apocalyptic ideas continued to hold currency in England after the mid-century period with which they are most often associated, promoting the very civil and ecclesiastical authorities they had previously been used to oppose. Present in the writings of prominent Restoration scholars and churchmen like Henry More, Gryffith Williams and Gilbert Burnet, as well as lesser-known authors, Anglican apocalyptic interpretation dispels the traditionally-held opinion that such convictions lost their power and validity with the decline of radical fortunes, and confirms that apocalyptic thought was not simply a language of disaffection on the political and religious margins of society.

The theological reticence of the Moderates in the eighteenth-century Scottish Kirk sits oddly with their contribution to other spheres of literature, notably historical writing. A faultline runs through the historiography of Moderatism, dividing those historians who believe the Moderates remained committed Calvinists from those who endorse the view of contemporary critics within the Kirk that the Moderates favoured Arminianism, or worse. An appreciation of the Moderate preference for history over theology may go some way towards resolving this conundrum. Moderate accounts of religious history ran in parallel with the historical sociology of stadial progress which emerged in the Scottish Enlightenment. Moderate historians recognised that human interpretation of the divine also followed a developmental pattern. Thus, although the Moderates continued to uphold subscription to the Westminster Confession of Faith, their writings indicate that an historical sensitivity to theological change replaced what they perceived to be an inevitably time-bound commitment to dogma.

This article recreates the everyday experiences of rural Catholics in Mexico during the Church–State crisis of the 1920s and the cristero revolt (1926–9) against Mexico's post-revolutionary regime. Focusing on the archdiocese of Michoacán in western Mexico, the article contends that the 1920s should be viewed not only as a period of political tension between Church and State, but as a period of attempted cultural revolution when the very beliefs of Mexican Catholics were under attack. It is then argued that the behaviour of many Catholics during the cristero revolt is best described not as overt counter-revolutionism, but as defensive cultural and spiritual resistance designed to thwart the state's secularising aims by reaffirming and reproducing proscribed Catholic rituals and practices in collaboration with the parish clergy. The article then examines Catholic strategies of resistance during the cristero revolt and their consequences, above all the parochialisation and laicisation of the Church.

Robert Barnes is a name well known to historians of the English Reformation. He receives brief mention in most historical surveys, being variously discussed as Coverdale's prior, Luther's friend, Cromwell's protégé, or Henry VIII's martyr. Among scholars whose interests lie primarily with the theology of the Reformation, Barnes has at times received further, more focused attention, his written works being examined in some detail and he himself being painted as a rare English Lutheran. Those interested in the politics of the Henrician Reformation have also found reason to assign Barnes a place of some importance, giving particular attention to his later role as royal ambassador to the princes and theologians of the German Protestant League of Schmalkalden. In contrast to these portraits of Barnes as a theologian and diplomat, and in spite of the fact that Barnes regularly mounted the pulpit while in England, there has been no comparable emphasis on Robert Barnes the preacher. The reason for this lacuna is quite simply that, despite the amount of contemporary commentary on his preaching, none of Barnes's actual sermons has been preserved. This is a fact all the more lamentable since, as those friends and foes who did comment upon his preaching make clear, he was known by contemporaries to be an extraordinarily zealous and effective preacher.