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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
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Peter Murray and Maria Feeney

reflecting Catholic teaching. Verbal genuflection before the social prescriptions of papal encyclicals was to found in this document although, as Joe Larragy (2014: 201) notes, ‘Catholic social power rather than Catholic social teaching was the prevalent factor in the Irish case and for a long time the formula suited an authoritarian church in a parsimonious state dominated by the rural petit bourgeoisie.’ But times, churches and states change. In 1973, when both parts of Ireland entered what was then the European Economic Community (EEC), a secular, professional

in Church, state and social science in Ireland
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
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Islamism and liberalism in the Arab world: some theoretical remarks
Uriya Shavit and Ofir Winter

Islamist movements to capture power in Arab lands. Islamists use the historical narrative of the ‘cultural attack’ (al-ghazw al-thaqafi) or the ‘ideological attack’ (al-ghazw al-fikri) to explain both these failures. It is a conspiracy theory that offers an alternative interpretation to conventional historiographies and portrays the West as a cohesive entity behind an ongoing assault against the Muslim world. According to this theory, adopted by Hasan al-Banna, accepted by his successors and rooted in modernist-apologetic writings, Europe realized, following the defeat

in Zionism in Arab discourses
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
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Reformation: reformulation, reiteration and reflection
Rosemary O’Day

Reformation story. Most of this generation saw themselves as trained historians foremost and secondarily as specialists in Reformation history. They self-consciously took advantage of the availability of new source materials, especially at local and diocesan level, and asked pertinent questions of them. How successful was the Reformation in changing the religion of the people? How did the Church change? How connected to the great European Reformations was the British? They did this at a time when new waves of thinking about the nature of history itself and its relationship

in The Debate on the English Reformation
People, organisations and aims
John Carter Wood

secretary of the conference’s Continuation Committee. In 1912, he founded the International Review of Missions . The ‘ecumenical movement’ referred to individuals in various countries, denominations and organisations working for Christian unity in theology and social action. Dominated by Europeans and North Americans, its reach extended to Africa, Asia and South America. Protestants led it, but Orthodox churches were represented; the Roman Catholic Church refused participation until the 1960s. Within the movement, there were various views on

in This is your hour
Lucy Underwood

-­national Church with national pride in observing that ‘among the other nations of Europe scarcely one can be found which has not rejoiced in several additions to the roll of its saints during the last three centuries; while our own country … has not received a single accession’.76 Architecture reflected this dual appeal. Especially during the mid nineteenth century, architectural style was an ecclesiological statement: Ultramontanes had tended to favour Continental Baroque; ‘English Catholics’, Neo-­Gothic – the supposedly ‘pure’ indigenous style. Perhaps surprisingly, Our Lady

in Making and remaking saints in nineteenth-century Britain
Sarah Glynn

responses to western modernism, allowing clerics to build on the existing body of jurisprudence, or, in more radical movements, to go back and reexamine primal texts. There are also large conservative or reactionary groups that resist the use of ijtihad at all and these tend, as well, to discourage overt political action. The Barelwis fall into this group, as do the powerful Tablighi Jamaat, whose emphasis on revivalist missionary work among the Muslim grassroots makes it especially inward-looking. (Tablighi Jamaat is not related to Jamaat-e-Islami – jamaat simply means

in Class, ethnicity and religion in the Bengali East End