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Abstract only
Cara Delay

may represent both resistance to patriarchy and a reassertion of it.22 By creating holy households, Irish Catholic women both celebrated the divine feminine and asserted their religious authority within the home. Elizabeth L’Estrange, in her research on holy motherhood in the late Middle Ages, attempts to unpack and disrupt the ‘“empowerment” versus “victim” binary that has characterized …  studies of women’s engagement with religious texts and images’.23 Similarly, David Morgan writes that women in the modern United States decorated their homes with images of

in Irish women and the creation of modern Catholicism, 1850–1950
Hayyim Rothman

internal divide between the elite and the rank-and-file that served to suppress dissent and cultivate submissiveness. The movement, he wrote, ‘should become a folks-organization based on the people and which lives for the people (Zalkind 1916d )’ but it is ‘making us infantile or spiritually castrating us (Zalkind 1916c ).’ Its meetings, he contends, had been reduced to bourgeois social engagements at which to enjoy ‘music, speeches, and dancing,’ light conversation and plates ‘full of sandwiches’ to be eaten ‘with relish (Zalkind 1916c ).’ Accordingly, they became

in No masters but God
Hayyim Rothman

Rabban Gamliel's teaching: ‘do His will as though it were your will, so that He will do your will as though it were His (M. Avot 2:4)’ — Alexandrov simply deleted the ‘as though.’  6 Anarchism, pacifism, diasporism Alexandrov's engagement with anarchism arises from a number of sources. For one, his cosmopolitanism and his faith in moral progress committed him to an egalitarian vision of universal justice and freedom. Based on the prophetic challenge, ‘have we

in No masters but God
Abstract only
Stephen Penn

derivative way, and could easily lead the unwary exegete astray. If Wyclif is to be believed, the majority of his contemporaries in Oxford were caught up in a kind of early linguistic turn, devoting undue attention to the properties of terms, generally at the expense of any engagement with the truths underpinning them. Some people maintain that there is nothing anomalous about holy scripture being false. Indeed, if scripture is nothing more than the codices of human scribes, and those scribes happened to have been more untruthful than usual [when

in John Wyclif
Stephen Penn

( 37i and 37ii ); indeed, their lack of proper power in secular affairs effectively excluded church officials from any meaningful engagement with affairs of state. Wyclif is careful to point out in the sixth chapter of On the Office of the King that, of the two, the king’s office was superior ( 37i ). The king was quite at liberty to exercise his authority over ecclesiastical administration, especially in relation to perceived errors of the church, but any such intervention had properly to relate to secular, rather than spiritual, affairs of the church. In

in John Wyclif