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Anna Bocking-Welch

instil their cause into the religious life of local congregations. Under constant pressure to justify their work to supporters at home, missions were dependent on their ability to penetrate grass-roots society. 96 Susan Thorne shows how even in the most isolated rural villages the colonies could be encountered on a regular basis through the local institutions of organised religion. 97 Missionary sermons and publications mapped the Empire for their public, furnishing them with representations of people of different countries and shaping ideas of race, gender, and

in British civic society at the end of empire
Crucial collaboration, hidden conflicts
Markku Hokkanen

lymph supply. 44 For missionaries, cooperation with the government generated goodwill. They received more resources and the backing of the colonial state to carry out large-scale vaccinations, which in turn extended the medical missions’ evangelistic reach. It is evident that the missions used vaccination campaigns for their own religious ends. For example, at Bandawe station in 1900, one Livingstonia

in Beyond the state
Lindsay J. Proudfoot and Dianne P. Hall

at Jamberoo over religious practice. These originated in the different Anglican traditions which members of the congregation brought with them from England and Ireland. The tensions had given rise to very public expressions of disapproval by different sections of the congregation only a few years before Sharpe’s visit, and these still simmered under the surface in 1869. The ‘specimen of correct

in Imperial spaces
The biblical identity politics of the Demerara Slave Rebellion
John Coffey

A rich variety of other materials illuminate the religious culture of Bethel Chapel – missionary correspondence, LMS reports, the church's hymn book, colonial records, newspapers and eyewitness accounts of the rebellion. This chapter will mine the sources to reconstruct the biblical identity politics of Bethel Chapel and its insurgents. The first section will analyse how John Smith employed the Bible to forge a new identity for his congregation. Section two will turn to the more difficult task of piecing together fragmentary evidence of an

in Chosen peoples
Kate Bowan and Paul A. Pickering

addition to religious duties, Haweis was active as both a popular lecturer and writer on many subjects, but above all on music. He was music critic for Pall Mall Gazette and Truth and produced other major works including My Musical Life (1891) and a travel account, Travel and Talk (1896). 3 Haweis’s account of his globetrotting as a popular lecturer to

in Sounds of liberty
Abstract only
The Church and education
John M. MacKenzie and Nigel R. Dalziel

have been displayed by their Dutch predecessors. If they became socially and linguistically assimilated with their congregations, they brought fresh educational and theological outlooks to bear. In the end the DRC became something of a Dutch/Scots hybrid. Religious ideas and practices are modified in their transference across the globe like any others. Aberdeen, Edinburgh, Utrecht, Cape Town, Graaff Reinet (or

in The Scots in South Africa
Pamila Gupta

representing the Dominican order, the Congregation of St Filipe Neri, and the Order of the Observantes. Not only do these religious men stand guard over Xavier’s corpse during the three nights of his public exposure but they assist in chanting the ‘Te Deum’ and performing the High Mass. Thus, in the absence of the Jesuits, these other priests (both ordered and secular) are called upon by state officials to

in The relic state
Hilary M. Carey

Ibid. , p. 276. 59 R. MacGinley, Foundations of Australian Congregations of Religious Women: An Investigation (Sydney, 1979). 60 Fogarty, Catholic Education in Australia , 2, p. 286, footnote 81

in Empire, migration and identity in the British world
The nineteenth-century roots of segregationist folk theology in the American South
Stephen R. Haynes

In March 1965 a new church was founded in Memphis, Tennessee. Although there was no shortage of churches in the city, it became necessary to launch a new congregation, because racial conflict had precipitated a split at the 3,500-member Second Presbyterian church when it became clear that hardline segregationists were no longer welcome there. The issue had been whether the church's Session – its board of lay leaders – should admit groups of black and white students who had come intending to worship on about a dozen occasions between March 1964

in Chosen peoples
Radical religion, secularism and the hymn
Kate Bowan and Paul A. Pickering

its first service in the Labour Temple on 8 July 1918. Like its forerunners across the seas, it allowed for a broad range of religious beliefs and appropriated and adapted existing ‘religious forms and ceremonies’. 192 Like the British Labour Church it also experienced tension between secular and religious elements within the broader congregation. This fissure only became acute once the unifying force of

in Sounds of liberty