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1 Peter 2.9 and the Franks
Gerda Heydemann

priests was seen as a prefiguration of the baptismal anointing of all Christians, who thus themselves became ‘kings and priests’. As Nelson observes, ‘such scriptural imitation in the Frankish liturgy [of the Old Testament anointments] was a matter not just of drawing analogies, but of recognising and making concrete a symmetry that was divinely drawn, and extended beyond priests and kings to the whole people: it was the Franks’ destiny to be a new Israel.’34 1 Peter 2.9 was a very poignant expression of that symmetry, given that its wording mirrored the formula of the

in Religious Franks
Brian Sudlow

As we saw in Chapter 7 , the French and English Catholic writers conceptualised dogma, the incarnation and liturgy in ways that favoured the corporate form of Catholic religiosity while undermining buffered individuality and the notion of a meaningless and purposeless cosmos. Still, the problems for a Church that claimed divine origins were considerable in a secular context. Secular culture considered the notion of God’s direct intervention in history as problematic. Likewise, secular mentalities all too often saw the hierarchical Church as an authoritarian and

in Catholic literature and secularisation in France and England, 1880–1914
The Welsh experience of church polity, 1640–60
Stephen K. Roberts

general intention of reform in the government and liturgy of the church, but became rather more specific in its express plan to consult divines and appoint more learned and preaching ministers, including ‘in many dark corners’.18 The diaspora of the puritan activist ministers from Monmouthshire and Gower immediately before and upon the outbreak of civil war seemed to put an end to any immediate extension of reformed proselytising activity. The leaders of the group at Llanfaches, Monmouthshire, took themselves to Bristol, where they remained until the city surrendered to

in Church polity and politics in the British Atlantic world, c. 1635–66
Clarendon, Cressy and Hobbes, and the past, present and future of the Church of England
Paul Seaward

, one of the architects of an exceptionally Machiavellian policy designed to ensure that the restoration of a Church of England would involve no concessions to even moderate 207 208 From Republic to Restoration puritan opinion concerning its government, doctrine or liturgy. The other was Brian Wormald’s highly influential study of Clarendon’s politics and thought, Clarendon: Politics, History and Religion, which sought to temper Clarendon’s reputation as High Church zealot and instigator of the ‘Clarendon code’ by arguing that in the early 1640s he was not in the

in From Republic to Restoration
Eucharistic controversy and the English origins of Irish Catholic identity, 1550–51
James Murray

Leger negotiated his latest programme for the government of Ireland in July 1550, he encountered a situation in which the appetite and drive for further religious reform showed no signs of abating. A new Ordinal had been introduced at the beginning of the year, which confirmed that the task of reorienting the traditional liturgies of the church in a firmly Protestant direction would continue. In addition, the privy council was also engaged in an extensive campaign to purge the English church of unsupportive bishops.7 And, at the very time St Leger’s instructions were

in Irish Catholic identities
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In search of pre-Reformation English spirituality
R. N. Swanson

and processions, and being caught up in the drama and emotional appeal of the liturgy, to responses to the increasingly complex polyphonic music of the age. 16 Some of these emotional responses may have been the loss of self in the beauty of holiness; for others the reaction was antipathy and hostility; both are spiritual responses, of equal validity, but not necessarily equal weight in the final analysis

in Catholic England
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Civil religion in the making
Norman Bonney

ceremonies. And traditionally, the state has looked to the established church to conduct the religious aspects of the coronation service and grant religious endorsement and sanctification for the new monarch rather than rely exclusively on secular procedures of installation. In practice, then, the Church has had great power in determining the rituals and liturgy of the occasion. The presiding archbishop or bishop could, in theory, refuse to administer the Coronation Oaths if he or she was unable to perform religious rites that he or she deemed appropriate because of the

in Monarchy, religion and the state
David J. Appleby

at St Margaret Moses, London, on 12 October 1662, selected Matthew 7:13–14 as the text for his first sermon: ‘Enter in at the strait gate.’27 The aspersion on his nonconformist predecessor, the ejected Benjamin Needler, is obvious. Far from a spirit of comprehension, a culture of anti-Puritanism had pervaded the Church of England since the Restoration, manifested not least in highly politicised Anglican sermons and liturgy. Throughout May and June 1660, hundreds of congratulatory sermons had greeted the safe return of Charles II from exile, many of which

in Black Bartholomew’s Day
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A Felasophy of Kalakuta Republic and African Citizenship
Sola Olorunyomi

primary conditions of republicanism: a society of equal citizens with equal access to socio-economic and political rights, even in its most cynical bourgeois sense. A linguistic dispute had thus been provoked. The semantic field of the quarrel could also be noticed at the Afrika Shrine, Fela’s active place of worship since the 1970s, which was accorded the same reverence as orthodox Islam and Christianity, which were the state’s official religions. Nigeria’s political elite continues to encourage the liturgy of these two global monotheistic religions by consciously

in The Pan-African Pantheon
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Anna Green and Kathleen Troup

, behaviour, and biology, on the other’, an approach he called ‘neurohistory’. In particular, he used the idea that the ‘neurochemicals associated with feelings, moods, and emotions are highly susceptible to cultural input’ to develop hypotheses about humanity’s development of devices (both chemical and behavioural) to modify existing neurochemical states in ourselves (such as the use of tobacco and novel reading) and others (such as soothing church liturgy). We might consider the role that the media, both public and social, play here as we consider the emotional impact of

in The houses of history