Search results

You are looking at 1 - 10 of 150 items for :

  • "supernatural" x
  • Manchester Religious Studies x
  • Refine by access: All content x
Clear All
Abstract only
Eric Pudney

power of witches; neither let us prosecute them with such despight, whome our fansie condemneth, and our reason acquiteth: our evidence against them consisting in impossibilities, our proofes in unwritten verities, and our whole proceedings in doubts and difficulties. (Scot, Epistle to the readers) Though there be no affliction nor calamity but it is bro{ught} to pass by the Lord, yet may we think upon the supernatural power of witches and impute many things thereunto, because it may please God (who at his pleasure useth as well the evil as the good for his

in A defence of witchcraft belief
Abstract only
Eric Pudney

, knowledge, holiness, and sanctification than we have naturally in us) we were in a most desperate and damnable estate and condition[.] (fols 64r–64v) The author’s view of human nature, which follows the views of both Augustine and Calvin, is that it is so corrupt that constant supernatural intervention is required in order to maintain any sort of goodness, which necessitates a belief in spiritual forces that are always at work in the world. Any argument attempting to do away with the idea of the devil’s supernatural activity on earth will also necessarily threaten the

in A defence of witchcraft belief
Owen Davies

so much a process of secularization but of decreasing reliance on the spiritual support of the Church. The only way of maintaining popular participation was to accommodate folk beliefs, involve people in the manifestation of the supernatural, and promote the practical application of religion. A classic example of such a clerical response was Abbé Olive’s Association de Notre-Dame des Sept-Douleurs de Boulleret , which was

in Witchcraft Continued
medical pluralism and the search for hegemony
Enrique Perdiguero

period. 21 For the historian the problem posed by these sources lies in the preoccupation of medical authors to locate the world of ‘popular beliefs’ in the context of the ‘irrational’ supernatural, thereby ignoring other aspects of popular medicine considered less ‘superstitious’ that were also part of the cultural repertoires about illness. 22 An examination of the sources discussed above certainly

in Witchcraft Continued
The doctrine of ‘religion’ in Islam and the idea of ‘rights’ in the West
Hisham A. Hellyer

, rights discourse has no stake in supernatural or metaphysical realities, let alone the world to come. It is fundamentally concerned with the here and now. Though believers may hold that there is a connection between their commitment to rights and what happens to them in the afterlife, rights discourse is wholly unconcerned with the hereafter. It is essentially agnostic on such matters, with some adherents basically hostile. Having emerged as part of the secularisation of Western society, it derives its authority from something other than a supernatural or metaphysical

in Religion and rights
Abstract only
Freethinking feminists and the renunciation of religion
Laura Schwartz

worldview only to embrace another with equal fervour. 3 They renounced religion for a variety of reasons – because of inaccuracies found in the Bible which prevented them from accepting it as the Word of God; because supernatural dogmas could not be reconciled with modern scientific knowledge; and because they were repulsed by a God who could allow so much suffering to continue among His people. Yet the most important aspect of counter-conversion was

in Infidel feminism
Living spirituality

Between 1598 and 1800, an estimated 3, 271 Catholic women left England to enter convents on the Continent. This study focuses more particularly upon those who became Benedictines in the seventeenth century, choosing exile in order to pursue their vocation for an enclosed life. Through the study of a wide variety of original manuscripts, including chronicles, death notices, clerical instructions, texts of spiritual guidance, but also the nuns’ own collections of notes, this book highlights the tensions between the contemplative ideal and the nuns’ personal experiences. Its first four chapters adopt a traditional historical approach to illustrate the tensions between theory and practice in the ideal of being dead to the world. They offer a prosopographical study of Benedictine convents in exile, and show how those houses were both cut-off and enclosed yet very much in touch with the religious and political developments at home. The next fur chapters propose a different point of entry into the history of nuns, with a study of emotions and the senses in the cloister, delving into the textual analysis of the nuns’ personal and communal documents to explore aspect of a lived spirituality, when the body, which so often hindered the spirit, at times enabled spiritual experience.

The discourse of spirits in Enlightenment Bristol
Jonathan Barry

those who believed in the reality of supernatural forces in this case, and sought to defend this view publicly. Even though the identities and motives of the sceptics are less clear, and no detailed work has been done on the social circumstances of the family at the centre of the case, enough can be deduced to draw tentative conclusions about what the episode may have meant to them as well. Sources: private and public debate In an earlier essay I used the diaries of William Dyer, covering the second half of the eighteenth century, to question some of the assumptions

in Beyond the witch trials
Sabine Doering-Manteuffel and Stephan Bachter

10 Beyond the witch trials The dissemination of magical knowledge The dissemination of magical knowledge in Enlightenment Germany The supernatural and the development of print culture Sabine Doering-Manteuffel The so-called Age of Enlightenment has traditionally been portrayed as a phase of European history during which new philosophies came into existence concerning people’s ability to determine their own fate through reason. This era saw the development of future-oriented conceptions of state and society as well as new ideas about mankind’s ability to

in Beyond the witch trials
Abstract only
Michael Ledger-Lomas

transported convicts recalled the ‘hope’ that was the ‘anchor of the soul’ (Heb. 6: 19).3 Pauls proliferated throughout the nineteenth century, just as churches did. This chapter concentrates though on the problem to which Symonds was led by his decayed tooth: the struggle to make sense of his supernatural and visionary experiences. Why did Protestants worry about them? The first reason was conversion. For evangelicals in particular, Paul’s life showed how Christ’s grace intervened directly in human lives.4 Though ‘superior’, trilled Hannah More (1745–1833) in 1805, Paul

in Making and remaking saints in nineteenth-century Britain