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T. B L Webster
Bulletin of the John Rylands Library
Vivienne Westbrook

In 1611 the King James Bible was printed with minimal annotations, as requested by King James. It was another of his attempts at political and religious reconciliation. Smaller, more affordable, versions quickly followed that competed with the highly popular and copiously annotated Bibles based on the 1560 Geneva version by the Marian exiles. By the nineteenth century the King James Bible had become very popular and innumerable editions were published, often with emendations, long prefaces, illustrations and, most importantly, copious annotations. Annotated King James Bibles appeared to offer the best of both the Reformation Geneva and King James Bible in a Victorian context, but they also reignited old controversies about the use and abuse of paratext. Amid the numerous competing versions stood a group of Victorian scholars, theologians and translators, who understood the need to reclaim the King James Bible through its Reformation heritage; they monumentalized it.

Bulletin of the John Rylands Library
Hayyim Rothman

religious Jewish anarchists) ethical consciousness. Thus, we find that religious Jewish anarchism first took shape in a period during which state-sponsored violence against Russian Jewry reached a crescendo, dashing naive hopes of liberation through accommodation. The return of assimilationist maskilim to the Jewish fold made reconciliation between tradition and enlightenment possible; if not religious per se the latter was Judaized to a degree and therefore had something to offer the Jewish community. Among other things, they brought with them

in No masters but God
Hayyim Rothman

sophiology as embodied in the writings of Vladimir Solovyov and especially the religious interpretation of the Nietzschean ubermensch that he and his circle, the ‘God Seekers,’ developed. According to Slater, the God Seekers rejected Nietzsche's atheism, but accepted his critique of Christianity and saw in his notion of the ubermensch heavenly yearning for divine humanity and earthly yearning for human divinity, both of which would culminate in a final reconciliation of good and bad, spirit and flesh. As Slater explains, Alexandrov adapted this notion by representing

in No masters but God
Abstract only
Post-war modernity and religious vocations
Carmen Mangion

their family. Many narrators ended these reflections with stories of reconciliation, underscoring that their parents ‘did come to accept it in the end’. 73 But, for those interviewed, their committed ‘yes’ was one of awareness of the sacrifice of career and marriage. These stories also suggest that contemporary fears that many young women were saying ‘no’ to the sacrifices of religious life were credible. The next section investigates this rejection of religious life through the discourse of a ‘vocations crisis’. Vocations crisis National concerns Edna John and

in Catholic nuns and sisters in a secular age
David Geiringer

source of moral absolution. In the course of many of the interviewees’ early marriages, confession ceased to function as a vehicle of celestial reconciliation and became instead a space within which to gauge the Church’s position on matters of personal morality, particularly questions of sex. Katherine used to confess masturbating her husband during periods of abstinence, but

in The Pope and the pill