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Coalmining was a notoriously dangerous industry and many of its workers experienced injury and disease. However, the experiences of the many disabled people within Britain's most dangerous industry have gone largely unrecognised by historians. This book examines the British coal industry through the lens of disability, using an interdisciplinary approach to examine the lives of disabled miners and their families.The book considers the coal industry at a time when it was one of Britain's most important industries, and follows it through a period of growth up to the First World War, through strikes, depression and wartime, and into an era of decline. During this time, the statutory provision for disabled people changed considerably, most notably with the first programme of state compensation for workplace injury. And yet disabled people remained a constant presence in the industry as many disabled miners continued their jobs or took up 'light work'. The burgeoning coalfields literature used images of disability on a frequent basis and disabled characters were used to represent the human toll of the industry.A diverse range of sources are used to examine the economic, social, political and cultural impact of disability in the coal industry, looking beyond formal coal company and union records to include autobiographies, novels and oral testimony. It argues that, far from being excluded entirely from British industry, disability and disabled people were central to its development. The book will appeal to students and academics interested in disability history, disability studies, social and cultural history, and representations of disability in literature.

If theology has a future in an era that has gone beyond metaphysics, it must be, David Jasper argues, in ‘liturgical’ form. This does not mean quite what you might imagine: what it does mean is set out very powerfully and succinctly in the book’s last chapter, where it is characterised (pp. 176–8) as ‘dwelling’ in a particular sort of bodily space, embracing the contingency of bodiliness, looking in anticipation towards what is not seen and in the most important sense cannot be seen, and is ‘shown’ only in the utterly focused bodily being that constitutes a presence in absence, beginning always from praise, which is a non-referential mode of utterance. It is a wholly dispossessed form of living, and as such also the gateway to a detached and unconditional joyfulness. Writing the sacred (rather than writing about the sacred) is an exercise in perpetual dispossession, and thus an ‘incarnating’ activity, seeking the condition of the body—as the place where words are overcome in the powerlessness of the body’s reality (the body simply as such cannot interpret or control). Which is why the crucified body and the Eucharistic body are the keys for understanding what sort of theology is possible, and why the ascetical tradition should be read as an active meditation on becoming silent by becoming a dispossessed body, a body that renounces defended place and material safety so as to encounter and share in the reality of God as that which is always absent from place and power and so present in the sheer thereness of the suffering flesh and the renouncing of an interpretative perspective somehow ‘above’ this. The crucial paradox is the identity of this body with the resurrection body—the state of timeless liberty from selfish passion. ‘It is only in leaving such inscribed and circumscribed bodies can we fully realize the uncircumscribed body of the true incarnation in utter negation and the silence that is the purity of the resurrected, divinised flesh and is the final overcoming of all words in the silence of the Word’ (p. 62).

Journal Article Review: Citizenship, Community, and the Church of England: Liberal Anglican Theories of the State between the Wars Get access Rowan Williams, Reviewed by Rowan Williams, Reviewed by Lambeth Palace Search for other works by this author on: Oxford Academic Google Scholar The English Historical Review, Volume 120, Issue 487, June 2005, Pages 801–803, https://doi.org/10.1093/ehr/cei266 Published: 01 June 2005

Journal Article Book Reviews Get access Nelli-Elena Vanzan Marchini, I mali e i rimedi della Serenissima, Vicenza: Neri Pozza, 1995. Pp. 302. L.35,000. ISBN 88-7305-480-3. Nelli-Elena Vanzan Marchini (ed.), Le leggi di sanità della Repubblica di Venezia, Vicenza: Neri Pozza, 1995. Pp. 503. L.40,000. ISBN 88-7305-481-1. RICHARD PALMER RICHARD PALMER Lambeth Palace Library Search for other works by this author on: Oxford Academic PubMed Google Scholar Social History of Medicine, Volume 9, Issue 2, August 1996, Pages 284–285, https://doi.org/10.1093/shm/9.2.284 Published: 01 August 1996

The Court of Arches is the Archbishop's court of appeal for the Province of Canterbury. It derives its name from the church of St. Mary-le-Bow or St. Maria de Arcubus in the city of London where the court was held from at least the primacy of Archbishop Pecham (1279–92) until the church was destroyed by the Great Fire of London in 1666. The church was one of thirteen in the City of London which, before the abolition of peculiars in the middle of the nineteenth century, came within the Archbishop's jurisdiction of the deanery of the Arches. The judge or Official Principal who presided over the Court of Arches came to be known as the Dean of the Arches from his lesser office as judge of the court of the peculiar.