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The Neuendettelsau missionaries’ encounter with language and myth in New Guinea
Daniel Midena

. 35 Richard M. Dorson, ‘Folklore in the Modern World’, in Richard M. Dorson (ed.), Folklore in the Modern World (The Hague: Mouton Publishers, 1978), p. 12. 36 David C. Ratke, Confession and Mission, Word and Sacrament: The Ecclesial Theology of Wilhelm Löhe (St Louis: Concordia, 1989), p. 31. 37 Quoted

in Savage worlds
Sam Smiles

difficult. For Jones, the nineteenth century witnessed – what he christened – ‘the Break’, a shift in consciousness that divides modern man from a pre-modern understanding of the world. The transition from a world of myths to a world of formulae has far-reaching implications for the possibility of sacrament and sign as vehicles of meaning. 27 As he concluded with regard to his own hermetic masterpiece The

in Cultural identities and the aesthetics of Britishness
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Jews, Gypsies, and Jacobites
Dana Y. Rabin

England, to ‘be naturalized by Parliament, without receiving the Sacrament of the Lord's Supper’. 97 The purpose of this legislation was not the general acceptance of Jews into Britain; naturalization would still require the passage of a private act of Parliament, which would be in the reach of only a few of the wealthiest of England's 8000 Jews. 98 On April 16, 1753, the bill passed the House of Lords

in Britain and its internal others, 1750–1800
Himani Bannerji

of view, is a religious duty in the nature of a sacrament invested with sanctions of the highest character, which retain their hold upon the sympathies and customs of the people, because they can be traced back with exceptional freedom from modifications to very early times. Wherever there are Hindus there marriage holds a place it is

in Gender and imperialism
Britons and Irish imperial culture in nineteenth-century India
Barry Crosbie

, many Indian Catholics had been paying too much attention to religious pomp and ceremony. Not enough attention, he maintained, had been paid to the practical requirements of the mission itself, such as providing education and welfare for India’s poor, or the ministering of the sacraments. 21 Though not specifically an Irish phenomenon, these were all important initiatives undertaken in the years

in The cultural construction of the British world
Radical religion, secularism and the hymn
Kate Bowan
Paul A. Pickering

’ sermons after which he would ‘[a]dminister the Sacrament according to the New Jerusalem Rites. Halleluiah!’ In an article entitled ‘A New Prayer’ Symes pulled no punches: ‘We thank thee that thou has raised up unto thyself a pious and holy Attorney-General, a burning and a shining light in the midst of the dark and sceptical government that now rules this colony.’ Befitting a church, music-making was

in Sounds of liberty
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Western science or racist mythology?
Rosalind J. Harrison-Chirimuuta

, is their corruption and licentiousness that our country is being utterly depopulated ... [We] need from [your] Kingdoms no other than priests and people to teach in schools, and no other goods but wine and flour for the holy sacrament: that is why we beg Your Highness to help and assist us in this matter, commanding your factors that they should send

in Western medicine as contested knowledge
Tim Allender

about a kilometre from the main Loreto convent. In colonial times the Jesuits provided priests, who would administer the sacraments to Loreto, including the Eucharist and confession. However, it was a different order of teaching brothers, the Irish Christian Brothers, located near to the Loreto compound, that had closest jurisdiction over Loreto’s affairs. This latter relationship was not always a

in Learning femininity in colonial India, 1820–1932
Lindsay J. Proudfoot
Dianne P. Hall

/19/24. 30 The inscription is cited in Fathers of the Blessed Sacrament, Saint Francis’ Church 1851–1941: A Century of Spiritual Endeavour (Melbourne, 1941), p. 18. 31 A scholarly biography of Goold remains to be written. A parish-based history of the Catholic Church of Victoria

in Imperial spaces
Lindsay J. Proudfoot
Dianne P. Hall

straws? They would set Irish at English and English at Scotch, because if they can induce you to fight about what particular degree of latitude or longitude you were born in; whether your ancestors were Saxons or Celts – whether you believe in seven sacraments or two; whether you adopt the Thirty-Nine Articles or the Westminster Confession; or believe in latter day

in Imperial spaces