Examines the pursuit of orthodoxy, and its consequences for the history of Christianity. Christianity is a hugely diverse and quarrelsome family of faiths, but most Christians have nevertheless set great store by orthodoxy - literally, 'right opinion' - even if they cannot agree what that orthodoxy should be. The notion that there is a 'catholic', or universal, Christian faith - that which, according to the famous fifth-century formula, has been believed everywhere, at all times and by all people - is itself an act of faith: to reconcile it with the historical fact of persistent division and plurality requires a constant effort. It also requires a variety of strategies, from confrontation and exclusion, through deliberate choices as to what is forgotten or ignored, to creative or even indulgent inclusion. In this volume, seventeen leading historians of Christianity ask how the ideal of unity has clashed, negotiated, reconciled or coexisted with the historical reality of diversity, in a range of historical settings from the early Church through the Reformation era to the twentieth and twenty-first centuries. These essays hold the huge variety of the Christian experience together with the ideal of orthodoxy, which Christians have never (yet) fully attained but for which they have always striven; and they trace some of the consequences of the pursuit of that ideal for the history of Christianity.

Text consists of an English calendar of the cartulary of Durford abbey, a house of Premonstratensian, or White, canons. The cartulary, compiled in the late 13th century, but with later additions, records its endowment by the founder, his son and others, notably Henry of Guildford in the early 14th century, and gifts and purchases of lands.

Why were so many religious images and objects broken and damaged in the course of the Reformation? Margaret Aston's magisterial new book charts the conflicting imperatives of destruction and rebuilding throughout the English Reformation from the desecration of images, rails and screens to bells, organs and stained glass windows. She explores the motivations of those who smashed images of the crucifixion in stained glass windows and who pulled down crosses and defaced symbols of the Trinity. She shows that destruction was part of a methodology of religious revolution designed to change people as well as places and to forge in the long term new generations of new believers. Beyond blanked walls and whited windows were beliefs and minds impregnated by new modes of religious learning. Idol-breaking with its emphasis on the treacheries of images fundamentally transformed not only Anglican ways of worship but also of seeing, hearing and remembering.