Search results

You are looking at 1 - 10 of 21 items for :

  • European Modernism x
  • Manchester Religious Studies x
  • Refine by access: All content x
Clear All
Abstract only
Michael Carter-Sinclair

Christian Social antisemitism: violence in many forms Between the middle of the nineteenth century and the middle of the twentieth, parts of Europe, to varying degrees, were subject to outbreaks of antisemitism. These outbreaks might be spontaneous or organised. They might take the form of damage to, or the destruction of, Jewish religious buildings. They might be state-organised pogroms, or boycotts of Jewish-owned businesses; but they all marked Jews as ‘outsiders.’ Images of brown-shirted Nazi thugs, abusing Jews in the street or burning books or

in Vienna’s ‘respectable’ antisemites
Rosemary O’Day

Database, the Foxe Project or the ODNB. There is a concern that the normal critical faculties of academics have been suspended when faced with glossy and well-organized databases of this kind: it is as well to remember that a database of any kind is only as good as the source materials upon which it draws, and the organization and accessibility of the data. -Isms New -isms became prominent from the 1950s onwards: modernism, postmodernism, deconstructionism, feminism and receptionism being five of the most important for our subject. The modernist trend emerged in the

in The Debate on the English Reformation
John Privilege

an orthodoxy based on tradition rather than definition. No public statement was issued. Rather, the Congregations pursued a policy of silent censure and condemnation.In 1894,M.D.Leroy’s Evolution des espèces was condemned by the Index at the instigation of the Jesuit newspaper La Civilta Cattolica. The paper had been founded in the 1850s by Pius IX and, since the publication of Origin of Species, had fought a running battle with evolutionists in Europe and America. Leroy’s work was found to be in error but the Index resisted issuing a public definition of orthodoxy

in Michael Logue and the Catholic Church in Ireland, 1879–1925
Abstract only
‘This is your hour’
John Carter Wood

Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves? When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. Luke 22:52–3 In the foreboding political atmosphere of late 1930s Europe

in This is your hour
Keeping the crusades up to date
Christopher Tyerman

could combine together in new syntheses. Nonetheless, the most striking feature of post-Enlightenment 95 THE DEBATE ON THE CRUSADES investigation of the crusades was, as von Sybel had hinted, a willingness to marry the crusades to contemporary obsessions and experience. Just as the Reformation had done, so the French and Industrial Revolutions fundamentally recast debates and understanding of crusading’s nature and significance. The crusades could be regarded as the antithesis of modernism, whether that was considered good or bad, matching an astonishing range of

in The Debate on the Crusades
John Carter Wood

Faith’s social meaning had to be actively discovered . Murry saw the Moot as agreeing that ‘the Christian mind’ was ‘something which is created (or more truly re-created ) in us by our knowledge of reality’. 2 Gilbert Shaw urged a ‘rebirth’ of social Christianity rather than a recovery of earlier models (such as ‘medievalism’). 3 Europe awaited, a CNL essay insisted, ‘a new Reformation’. 4 Oldham saw the CNL ’s mission as ‘to define a faith and purpose’, combining ‘new’ aspects with rediscovered ‘lost’ ones. 5 Mannheim also saw a need to ‘re-state’ the faith

in This is your hour
Abstract only
John Carter Wood

occupied Europe. Communications were easier with the USA, such as with Niebuhr’s Christianity and Crisis , which acted as a partner to The Christian News-Letter . These Christian efforts took place in an even wider media context. Christian newspapers and journals of course addressed religious viewpoints on the war and society, but so did more secular media. The Times and the Manchester Guardian regularly carried statements by senior clergy and gave Christian views on the war and post-war rebuilding. (A prominent joint statement by

in This is your hour
Beyond ‘ghettos’ and ‘golden ages’
Alana Harris

have left behind the ghetto complexes of a poor and largely immigrant community.8 Calling for a reappraisal of its place in a Britain where ‘people … have to see themselves and think of themselves increasingly as European’, the leader adjudged: It must be said that each of the three great streams which have made the English Catholic river of today has had its special inhibitions; the old Catholics had learnt a tradition of reticence, the Irish Catholics a tradition of belligerence, and the converts a tradition of avowed and sharp controversy: and the approach called

in Faith in the family
Christopher Tyerman

, Riant’s elite Société de l’Orient Latin. In keeping with modern academic fashion, since 2002 the society has had its own niche journal, Crusades. After two centuries of academic debate, this raft of modern scholarship challenged certain traditional perceptions of the crusades and crusading, not least regarding the nature of the phenomenon itself. Erdmann’s attempt at definition had merely added diversity rather than clarity. These issues caught a historiographical moment, exposing divergent perceptions as to how medieval Europe worked, how medieval evidence could be

in The Debate on the Crusades
Bernard O’Donoghue

truth that, to use Yeats’s terms again, man can embody but cannot know. I would suggest that this, rather than political evasion, is the ultimate rationale for what has been seen as Muldoon’s obscurity, as it was for Yeats’s. The point I am making with Muldoon is that for any Irish poet, however allusive or whimsical, to be taken seriously, he or she must draw on the religious wells of the language and culture. Mention might have been made of a non-central but respected tradition in Irish poetry which has links with existentialism and European modernism, but which

in Irish Catholic identities