The past decade has seen significant advances in our understanding of the early modern reception of 1 Enoch, thanks to the pioneering work of Ariel Hessayon, Annette Yoshiko Reed, and Gabriele Boccaccini among others. Building on their research, this article reconstructs the dynamics that generated interest in 1 Enoch in early modernity, focussing on the reception of the Syncellus fragments published in 1606 by Joseph Scaliger. To do so, it offers three observations. Firstly, it expands our understanding of the nature of interest in 1 Enoch prior to 1606. Secondly, it corrects a common misinterpretation of Scaliger’s comments on the Syncellus fragments. Finally, it reconstructs three trends which arose after Scaliger and which functioned to perpetuate interest in 1 Enoch. This account should interest both scholars of Enoch’s afterlives and historians of scholarship for the light it sheds on the development of early modern biblical criticism.

Juridical ecumenism is a branch of ecclesionomology: the study of church law as a form of applied ecclesiology. It involves the comparative study of the laws and other regulatory entities of different ecclesial traditions and their institutional churches, as well as the practice of church law and ecumenism. It does not seek to replace the historic focus on theology and doctrine in ecumenical dialogue, but rather to remedy the missing legal link in the ecumenical enterprise to date, by using church laws as a rich unifying instrument for greater visible communion between separated institutional churches. One fruit of juridical ecumenism is the issue of the Statement of Principles of Christian Law by an Ecumenical Panel in 2016 and its launch at the 11th Assembly of the World Council of Churches in 2022. Marking the 1700th anniversary of the great Council of Nicaea and its Canons gives us the opportunity to think critically, as an exercise in juridical ecumenism, about continuity and change over the centuries in the nature of church law. We can achieve this by comparing the Statement of Principles of Chistian Law (2016) issued by the Ecumenical Christian Law Panel with the Nicene Canons (325) issued by the first Ecumenical Council. This article explores the similarities and differences between these two juridical entities – in terms of their (1) nature, authority, and reception; (2) subject matter; (3) sources; (4) purposes; and (5) internal structure – and what the Nicene Canons and the Christian Law Principles tell us about these five aspects of church law itself. I conclude with reflections on the value of comparison for the future of juridical ecumenism.

This article examines (1) the contribution of Roman Emperors to the unity and peace of the Church; (2) the contribution of the Church to the constitution of good, even godly, society; and (3) compares the manner in which the patristic Church learnt to navigate these complex relationships with the close association between Monarch, Church and State throughout British history and in the 21st century.

This article explores how some scholars have defined Anglicanism, before examining the institutions that have unified Anglicanism internationally throughout its history. It explores a number of classical statements of authority in Anglicanism, and explores how rapid cultural, liturgical, and demographic change from the 1950s challenged the unspoken assumptions on which these statements rested. These left Anglicanism facing less coherence, just as Global North Anglicanism was losing confidence due to the religious crisis of the 1960s. The article then explores the factors that led to the crisis of 1998 which weakened those institutions, a situation that continues to the present day. Finally, the article offers some thoughts on the future and the enduring, if unfashionable, importance of patriarchs as leaders in churches today.