seize upon and sift through textual
traces, oral liturgies, experiential entanglements, and graphic
imaginaries. On offer is a visual hermeneutics that renders details with
a twist. Here, haunting images resonate with oracular expression, prior
certainties echo limiting doubts, and the force of the past sounds out
the fleeting, the fragmentary, and the transitory.
All this is shored up by a vulnerable
Tiger era. Long before there was any economic transformation, people
were increasingly looking to new forms of spiritual experience that were
more attractive than the rather drab rituals they encountered in most
Catholic churches. A renewal of its liturgy, a reappraisal of its approach,
a re-engagement with the spirit of the times, that is what the Catholic
Crisis, what crisis?
Church will have to undergo if it is to have any hope of remaining a
relevant force for those thirsting for satisfying spiritual experience. Don
O’Leary is correct in seeing the
martyrdom duly has Scrope praying that God will not revenge his death on the king or his servants. 98 When Richard Scrope was further compared to Thomas Becket, therefore, it was the familiar Becket of the liturgy, offering reconciliation to the whole English people, not the Becket of history, to whom reference was made; the convergence of royal and ecclesiastical interests in the intervening centuries had rendered a redramatisation of the issues originally in dispute between Henry II and his archbishop increasingly otiose. 99
The successful transition from a claim to
are to be found in Oman (Ibadies). A multitude of Christian minorities, divided by the languages of their liturgies or allegiances to Eastern Orthodoxy or Rome, are scattered across the region.
Where, as is frequent, such identity groups spill across borders – becoming ‘trans-state’ – the lack of correspondence between borders and identity may foster irredentism. This, in turn, may generate inter-state conflicts as states contest each others’ borders or ‘interfere’ in each others’ ‘domestic’ affairs by supporting irredentist groups, a practice
, their work seems to be wrapped within a higher moral veil. In many respects the ICRC cultivates secularised rites, rituals and liturgies of salvation and redemption, including the symbolism of the cross and an ultra-modern museum that might be imagined as the equivalent of a temple. 27 The Red Cross’s seven principles and their moral and juridical values are the equivalent of the Book. The latter is explained by treaties such as the 1949 Geneva Conventions and the 1977 Additional Protocols. The ICRC acts as guardian of International Humanitarian Law and of a Movement
1937 and Friedman 1962 ), as a philosophical and political-economic school of thought it is ideologically grounded in the positivist, scientific religion expounded by August de Comte (1789–1857), inspired by the theories of Henri de Saint-Simon (1760–1825).
As Gray highlights ( 2003 ), insofar as neoliberalism derived from early and late forms of positivism, it also inherited their predisposition towards scientific-spiritual fanaticism. The spiritual roots of Comte’s positivist theory, for example, were his ‘religion of humanity’, replete with a liturgy
outside with new towns and cities, new secular and religious public buildings. New building is a manner of stating a new, revised, or ascendant identity. Pippin, father of Charlemagne, inaugurated a massive programme of cathedral and church building, the import of saintly remains and relics, and new or elaborated ceremonies and anointings. It was a use of ecclesiastical scenery and liturgy which was to be frequently repeated, and discussing the later church building of eleventh-century Europe, Diarmaid MacCulloch commented that ‘each new church was a reform in stone
also about reconciling with responsibility in the conflict?
That just plays into the same
notion. In a sense, if you are a unionist and you say nothing is wrong
with Northern Ireland, that we always had the rule of law, that we were
always democratic and our sovereignty is British, then they are not just
the liturgy for defining what unionists are, but they also suggest there
was no valid reason for a
, human problems could be solved on earth
and did not have to await the afterlife. It just needed a secular doctrine, and this
But apocalyptic claims also distinguished Marxism from other contemporary
radical ideas in the nineteenth and twentieth centuries. Only Marxism had a hierarchy, a liturgy, and a catechism, although this was truer of its eastern version
as worked out by Lenin. Indeed, this might explain why Marxism did better in
Catholic countries in the West, where Marxism replicated many of the features of
-unionist-loyalist culture via its provision of a constellation of Protestant-Zionist signs and symbols, including everything from flags, to coronation liturgies, to national anthems, to football chants, which could be connected up in diverse ways to produce a wide range of different images and imaginations of (decidedly non-metaphorical) Orange exceptionalism.
The importance of the language of chosenness for Orangemen has also been noted by Buckley (1985) , whose analysis of the biblical stories on which Orange, Royal Arch Purple, and Royal Black Institution regalia are