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C. R. Cheney
Bulletin of the John Rylands Library
Bulletin of the John Rylands Library
Carmen Mangion

practice of treating the Modern Girl as a proper noun that relates to a very specific model of femininity. Alys Eve Weinbaum , Lynn M. Thomas , Priti Ramamurthy , Uta G. Poiger , Madeleine Yue Dong and Tani E. Barlow (eds), The Modern Girl around the World: Consumption, Modernity, and Globalization ( Durham, NC : Duke University Press , 2008 ), pp. 2 – 8 . 3 Timothy Burke , ‘ The Modern Girl and Commodity Culture ’, in Weinbaum et al. (eds), The Modern Girl around the World , p. 363 . See also, Joan W. Scott , ‘ The Evidence of

in Catholic nuns and sisters in a secular age
Cara Delay

own lives and the lives of their children, others to challenge Catholic 120 irish women patriarchy. The rest of this chapter focuses on the late nineteenth century, arguing that these were the decades when Irish Catholic mothers articulated their needs and wants and developed strategies for seeing them realised. In Carna, County Galway, 1879, for example, Father Patrick Greally recalled his interactions with local women on Christmas Eve. ‘Several poor, virtuous women’, he wrote, mothers with large, helpless families, came to me in tears asking for God’s sake to

in Irish women and the creation of modern Catholicism, 1850–1950
Abstract only
Cara Delay

Fogartys faithfully attended mass, said the rosary every night, and dismissed fairy belief and other vernacular customs as peasant superstitions. Those who worked for the family, however, upheld a different belief system. On May Eve, the family’s dairywomen, in order to protect themselves from the fairies, ‘would go into the cowsheds, yards and fields, sprinkling holy water … from the chapel after the priest had blessed it’.34 The young Fogarty and one of the family’s servants, Dooley, often argued over the validity of the fairies, as Fogarty attempted to convert Dooley

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

from the spiritual damage caused by Adam and Eve when they heeded the serpent's advice and ate from the tree of knowledge. According to Alexandrov, this was no cause for chauvinistic pride; it merely tasked them with a grander messianic mission: ‘rectifying the world with the sovereignty of God and purifying mankind’ as a whole (Alexandrov 1931 , 72). Nationalism and cosmopolitanism: the mission of Israel In my earlier discussion of Zalkind's thought, I indicated Fichte's impact on Jewish nationalism. There, focus was placed

in No masters but God
Stephen Penn

, by which, according to the law of God, it is permitted for them to beget children without offence. God ordained that Adam and Eve and any other two marital partners should be united in bodily procreation in this way. Hence, in Matthew 19[:3] Christ used this argument against the scribes and the Pharisees, who asked him, ‘Is it lawful for a man to put away his wife?’ To this he replied: ‘what God hath joined together, let no man put asunder’ (19[:6]). The authenticity of this venerable sacrament is thus demonstrated in these words of the gospel, and since it was

in John Wyclif
David Geiringer

think there should be women priests, I think there should be married priests. And, you know, I find it very difficult to … you see I … I didn’t use to question things like, whether the resurrection actually took place, or think Adam and Eve is a mess so why do we need to be redeemed, I never thought of those, I probably never would have thought of them had

in The Pope and the pill