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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
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Cara Delay

-century popularity of the dismal childhood memoir. ‘[I]t is strongly tempting to conclude from an engagement with these texts’, he writes, ‘that the greatest blot on twentieth-century Irish society’s copybook was its treatment of children’.13 Ferriter posits that depictions of bleak childhoods must be taken as more historically accurate than depictions of rural childhood innocence, because memoirs of traumatic childhoods reveal moments of happiness, while depictions of the idyllic childhood recognise no ‘darkness at all’.14 In her writings about her childhood experiences with nuns

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