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Abstract only
Avril Horner

Spanish Romanticism’, examines the representation of ritual violence, as sanctioned by the Catholic Church, in English and Spanish pictorial and literary texts between 1796 and 1834. Taking a passage from Maturin’s Melmoth the Wanderer as a key reference point, Curbet explores how Gothic writing manages to offer an Enlightenment intellectual perspective on sacrificial acts whilst drawing the reader into

in European Gothic
Tuairim and cultural conservatism
Tomás Finn

alienated writers from the state and from the catholic church, which supported the system. public opinion, insofar as it can be gauged, appears to have supported censorship as it existed in ireland. While there were those including the catholic hierarchy who enthusiastically defended censorship and others who criticised it, the majority of people acquiesced in the decisions that were taken. furthermore, private censorship by library committees, organisations such as the catholic Truth Society, customs officials or concerned citizens, who might highlight indecent

in Tuairim, intellectual debate and policy formulation
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Hymns ancient and modern
Alana Harris

-appreciated spectrum of opinion within the Catholic Church on matters doctrinal and moral prior to the Second Vatican Council, the changed cultural setting of late twentieth-century Britain allowed for 258-270 FaithFamily Ch 6.indd 260 04/04/2013 14:40 Conclusion261 greater acknowledgment and articulation of this diversity of opinion and practice, and the reconfiguration of a Catholic identity accordingly. * Writing in The Tablet in 1970 prognosticating what ‘the church in 1984’ would be like, layman J. M. Cameron reflected on the Council and wrote of the passing of a certain

in Faith in the family
John Privilege

3 The university campaign The question The issue of university education in Ireland was a constant source of grievance for the bishops. The university system in Ireland was ‘at the centre of a network of proselytism and indifferentism which the hierarchy had come to regard as the characteristic of the Protestant constitution in Ireland’.1 The Roman Catholic Church demanded the same rights and recognition which the state extended to Protestants in terms of statefunded, denominational university education. The demand for national justice, however, masked other

in Michael Logue and the Catholic Church in Ireland, 1879–1925
Tracing sources of recent neo-conservatism in Poland
Agnieszka Kościańska

Catholic church. But when on the therapist's shelf he saw a two-volume-collection, which I co-edited, entitled, Gender: An Anthropological Perspective , he thundered with outrage: ‘Why are you promoting gender ideology here!’ Not only is the church against ‘gender ideology’, some secular experts have likewise argued against the concept. For instance, Zbigniew Lew-Starowicz, a major Polish sexologist, who in the 1970s and 1980s was already sceptical about gender equality in relationships and in social life (for more, see Kościańska 2016 ), stressed

in Intimacy and mobility in an era of hardening borders
Mervyn Busteed

class-based alliance between Irish and British workers excited radicals and deeply alarmed the ruling authorities of both the Catholic Church and the British state. In Manchester the alliance did achieve a brief but fleeting reality. United Irish and English During the 1790s, as Catholic numbers in Manchester began to rise with a growing Irish influx, some became involved in the political life of the city. Some of the more prosperous became trustees of the city infirmary and some were members of anti-slavery groups, but the outbreak of war with France in 1793 brought

in The Irish in Manchester c. 1750–1921
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A woman’s right to choose
Sarah Browne

executive and a membership of 26,000 people by 1980. LIFE was organised along similar lines but proved slightly less popular, with a membership of 20,000.43 Branches of SPUC and LIFE could be found throughout Britain. SPUC witnessed an increase of 14 to 33 branches in 1976 alone.44 Its political strength was drawn from the Catholic Church. The other major advantage for groups like SPUC was that they were able to secure strong financial backing, raising at least £250,000 per year.45 They spent this money on publicity, including numerous poster campaigns and distributing

in The women’s liberation movement in Scotland
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Carmen M. Mangion

postulant and a novice created the basis of the identity of women religious. It was a paradoxical identity, and in this chapter its meaning will be explored in various contexts. Postulants Fervent religious devotion, zeal for philanthropic activity and attraction to religious life were important precursors to successful active vocations. However, the existence of these attributes did not assure a woman entry into a congregation. The Roman Catholic Church listed various criteria for those entering religious life, the foremost being that they must lead ‘irrépréhensible

in Contested identities
Bryan Fanning

murder machine’. There was the aforementioned reference to the Jesuit-run Clongowes and a passing one to the role of the Catholic Church in maintaining ‘a portion of the machinery’.21 An intense battle for the control of education for Catholics had been decisively won by the Church during the second half of the nineteenth century. The mass expansion of the primary school system had been levered by dedicated teaching orders such as the Christian Brothers. There were few private schools – what in England were called public schools – where pedagogical innovation might

in Irish adventures in nation-building
Marie Helena Loughlin

spiritual and political authority of the Roman Catholic Church, English Protestant reformists often seized on sodomy as a highly charged and emotive anti-papal discourse, with female homoerotic sexual acts sometimes appearing as well. Perhaps the most famous of these reformists, the playwright, bishop and controversialist John Bale, attacked Catholicism’s mandatory ecclesiastical celibacy as a trigger and veil for all kinds of sexual excesses; he claimed, as many reformists did, that Catholic celibacy for priests and other religious was unnatural, and encouraged men and

in Same-Sex Desire in Early Modern England, 1550–1735