Among the wives of Henry VIII, only his first and last, Katherine of Aragon and Katherine Parr, possessed both the education and the intelligence to exemplify the Renaissance ideal for a woman born to gentle life. Both Katherines took their religion seriously, and in spite of the papal loyalties of the one and the Protestant proclivities of the other, they belonged to the same tradition of Renaissance religion which J. K. McConica has most recently traced in his study of English humanists. If Katherine of Aragon far surpassed her English namesake by the thoroughness of her education in the Spanish humanism of Isabella's court, Katherine Parr actually wrote and had published two books which proved surprisingly popular. If the breadth of the first Katherine's patronage of Renaissance writers was far more extensive than that of the second, the patronage of the second was more closely related to the course of English religion and politics.A few years ago Conyers Read wrote that Katherine Parr's Lamentation of a Sinner merited more attention than it had received, and the comment could be justly extended to the Queen's religious convictions in general.
The coronation of Edward VII at the beginning of this century was an unfamiliar scene in Westminster Abbey after the long rule of Victoria, and it elicited a spate of scholarly investigations into those ancient ceremonies. As one of the minor fruits of this renewed interest, a controversy was carried on concerning the ceremonial of the coronation of Elizabeth I on 15 January 1559. Three questions occupied the centre of the stage: Who celebrated the mass: Owen Oglethorpe, the bishop who anointed and crowned her, or George Carew, the priest whom she had made dean of the Chapel Royal? Were the consecrated elements elevated during the canon of the mass? Did Elizabeth withdraw during the consecration to the chapel of St. Edward behind the high altar?
“Christology was an important element of the earliest Arianism.” So states Raven in the introductory chapters to his study of apollinarianism. This paper will consider the christology of the “earliest′ Arians,” in particular that of Arius himself. Christology has been defined as “the study of the Person of Christ, and in particular of the union in Him of the Divine and human natures.” In the latter “particular” sense, we shall conclude that Arius really had no developed christology. This is not to say, however, that Arius was not christologically concerned in the larger sense of the word; i.e., “the study of the Person of Christ.” It is true to say after Dorner that:We should be very greatly mistaken … if we were to suppose that the Christological labours had meanwhile been totally suspended: on the contrary, in the case of the thinkers of the Church, Christology was the perennial motive of their trinitarian efforts.
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.