‘Eyewash’, ‘storm in a teacup’ or promise of a new future for Mauritians?
on the role
of the Catholic Church, mass campaigns of evangelisation and the educational
system in the eighteenth, nineteenth and early twentieth centuries show clear
evidence of the suppression of African and Malagasy culture and religion.10 The
Church was one of the first institutions to come forward with an apology after the
Commission recommended that various institutions present an official apology.
In 2012, the Church has in fact been at the forefront of public demands to implement the recommendations of the TJC report.
Perceptions of slavery and indenture
work of remaking Britain and evangelising it into Christian virtue; that it was an enterprise
involving all the constituencies glaringly missing from the realm of Old
Corruption, such as women, the provinces and new industrial towns, all this
meant, I think, both at the time and two hundred years later, that it was possible
to celebrate the event as an act of national rebirth; as a restoration, if you like, of
a long vanished Christian order. In 1807, the Act was supposed to have laid the
foundations for an empire that, freed from the taint of blood money, would
besetting Irish Catholicism. He opines that people’s faith has withstood the
turmoil within and without the Church and argues that there are signs of the
kind of renewal that was recommended by some of the documents of Vatican II.
Detecting these signs is important in revealing the newly opened-up possibilities
(and risks) for a more humble church that seeks to fulfil its God-given mission
to bring joy to the world of today. The re-evangelising of Ireland will not happen
easily: it requires placing more emphasis on the beauty of lived Christianity and,
Church, State and modernity in contemporary Ireland
David Carroll Cochran
On his account, domination of the education sector has also become bad for the
Church and is ‘no longer tenable today’. The Catholic ethos of many schools has
become watered down, and too much religious education is just going through
the motions, meaning Ireland’s ‘young people are among the most catechised in
Europe but among the least evangelised’ (Martin 2010). A more open and pluralistic education system can liberate Church-run schools to be more authentically and distinctively Catholic, even if this means a reduction in their number,
which some Church
of interest to psychiatrists, the grouping and understanding
of these attributes are relevant to evangelisers lest they assume that those who say
they are spiritual are automatically focused on a monotheistic deity. Many, if not
most, may not have any interest in a sacred religious core and may instead have
appropriated a privatised vision.
Where are we now and where do we go from here?
The public at large continue to engage in varying degrees in activities related to
our faith that include children receiving the sacraments, generativity, a desire to
against the agents; had they done so, the agents were unlikely to have retained
their positions. A third grouping of lodges changed its mind over the Agreement,
moving from opposition to support by autumn 1911.
Only a fourth group of radical lodges adopted a more consistent approach:
striking in 1910, rejecting the three-shift system and attacking the agents for
agreeing to it without lodge consent (see Chapter 3). The minimum wage,
re-energised and evangelised by the South Wales miners in summer 1911, offered
the Durham ILP a promising way of galvanising a mass rank
race. 31 The sexual deviancy
(marked by adultery and non-marital sex rather than interracial marital relationships
themselves) of early South African missionaries undermined an early evangelical
‘syncretistic approach to the evangelisation of Africans’ and moved the LMS in
particular towards a new generation’s call for ‘greater conformity to European
settler standards of living and values’. 32 This shift in relations between missionaries, settlers and Africans (in this
context) was constituted on the site of legitimate
. MS Tanner 36, fol. 57: Fell to William
Sancroft, 21 June . For organised efforts to evangelise Native
Americans, see ibid ., 32, fols 1–2.
S.C.A. Pincus, Protestantism and patriotism:
ideologies and the making of English foreign policy, 1650–1668
(Cambridge: Cambridge University Press, 1996); J. Scott, ‘England
to their role as evangelis-ers. Another related factor was their professional
identity as educators and health care professionals; this is discussed in
Chapter 5. The final part, ‘Corporate identities’, begins in Chapter 6 with the
development of a congregation’s corporate identity which brought together a
disparate group of women under the banner of religious life. Chapter 7 looks
specifically at class and ethnicity and the women who entered religious life.
The entry of a diverse group of women into simple-vowed congregations had
many implications for the
gave lectures, invariably well attended in the pre-cinema age, lectures
where the audience might see magic lantern slides, and have imparted to
them a vision of evangelisation involving a combination of Christian
values and associated aspects of modernity that was essentially
imperial. Liverpudlians who did have a connection with the Christian
churches, regardless of denomination, cannot have been unaware of the