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Stigand occupied a place in or near power for at least fifty years and yet has only been studied very peripherally and in reference to others. He has been vilified or lauded by historians ever since the Conquest. His wealth and methods of acquisition of wealth as well as his political activity have been used to paint him as an ambitious prelate interested only in power and motivated by greed. His unusual advancement to the see of Canterbury and apparent disregard for papal strictures caused him to be used as representative of all of the faults of the Anglo-Saxon Church. Other commentators took the opposite approach and portrayed him as a hero and patriot who resisted the Conqueror until he could no longer put off defeat. Neither of these interpretations is likely to be accurate and neither is wholly supported by the surviving evidence. Much of Stigand’s early life is undocumented and must be inferred within reasonable limits. Most of the sources in which extensive comment about Stigand can be found are post-Conquest and contribute their own particular challenges to discovering the facts about a largely pre-Conquest life. Based on monastic chronicles, Domesday Book, legal documents and the writings of Mediæval historians and commentators, in order to define the context in which he lived and worked including the politics of the English church, the kingdom, the Apostolic See and his lay associates this study is an attempt to clarify the life and career of Stigand, the last and extremely controversial Anglo-Saxon Archbishop of Canterbury.

The aim of this study was to investigate and analyze similarities and differences in trials and punishment from a gender perspective, during the inquisition in the episcopate of Linköping. A inquisition initiated by duke Karl but performed by archbishop Abraham Angermannus in the year 1596.During the working process a quantitive method was used in the purpose of getting statistic data considering number of men and women that were trialed and punished. A hermeneutic qualitive method was also used in the purpose of closer investigating certain cases that men and women were involved in. The theoretical concepts that have been of importance and used in this study are the individual and the female subject that is based on gender in judicial procedures.The results showed that 49 % of the men were trialed for quarrel. Not as many men were trialed for contempt towards the church and witchery.The most frequently used corporal punishment in this cases were flogging that were executed for totally 38 % of the men.The investigation also proved that men were punished with these forms of corporal punishments for showing their contempt towards the church. Although flogging were the most sentenced punishment for quarrelsome husbands, some were set free from this, even if they had behaved very badly towards their wife.Not many noblemen was affected by Angermannus inquisition and only six out of seven in total calculations, were trialed for contempt against the church. None of them were punished. In the case of women whom lived in the episcopate, witchery were the most trialed crime.As for the men, the most usual form of corporal punishment for women, were flogging that was executed for 51 %. However, flogging in comparison with number of men punished a greater number of women. But not as many noblewomen were trialed or punished, in comparison with the number of nobleman. Only two were trialed for contempt towards the church.Considering fornication and adultery, a much larger number of men were trialed for adultery. When it comes to certain forms of punishment, more men than women were sentenced to pay various forms of fines to the church. At the same time, a smaller amount of men were sentenced to flogging followed by a number of buckets with water, that were poured over the condemned. Considering the nobles and the cases of sexual crimes more men than women were trialed.Between the sexes, more men than women were sentenced with conditional sentences. In some cases the conditional sentences were identical between the sexes, meanwhile another case proved that a conditional sentence were sentenced for the household.How did the inquisition affect women with different social status? In this case considering farm girls and widows? 112 farm girls and widows were trialed in the episcopate. The quantitative study showed that 94 farm girls in contrast with 18 widows was trialed. Not many widows had to suffer the corporal punishment in comparison with farm girls, whom not only got more punishment, but also were sentenced to flogging, a punishment that never was attested to widows. Keywords: Archbishop Angermannus, gender, 16th century, inquisition, protocol, trial, corporal punishment

This dissertation analyzes the theology and politics of Michael Ramsey between his ordination in 1928 and his retirement in 1974. Ramsey entered the priesthood after a burgeoning career in law and Liberal politics. I argue that Ramsey's later political activism as Archbishop of Canterbury was a continuation of his early political engagement at Cambridge. However, the Anglican Incarnational theological tradition exemplified in the writings of F. D. Maurice, Charles Gore, and William Temple exerted a powerful influence on Ramsey's politics after he entered the priesthood. This dissertation locates Ramsey within that Incarnational tradition, and I argue that the Incarnation was the locus not only of his theological writings and his historical writings on Anglican theology, but also of his political activism in the 1960s and early 1970s. I draw heavily on unpublished letters and autobiographical essays from the Ramsey Papers at Lambeth Palace, as well as on his speeches to ordinands and in House of Lords. Two chapters contain analyses of nearly all of Ramsey's published corpus, with one devoted to his historical writings and the other to his social theological writings. A third chapter analyzes three examples of Ramsey's activism at Canterbury (on legal reform for homosexual acts, the Rhodesian crisis of 1965, and Commonwealth immigration) within the context of his Incarnational social theology. I argue that the primary issue for Ramsey in each example was the affirmation of human dignity and conscience, regardless of race, religion, or sexual orientation, and that his belief in the post-Incarnational sanctification of humankind led him to emphasize the social values that he did.

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