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the international ecclesiastical scene has not been investigated to any significant degree. For instance, political histories of seventeenth-century France routinely refer to the political functions of the episcopate, whose members, like François Faure of Amiens, acted as local power brokers, governing forces and even royal ministers.22 They rarely enquire about the elastic twists that many of them required of their consciences in order to reconcile their profane responsibilities with their role as spiritual officers of the ecclesiastical realm. Similarly, over the

in Fathers, pastors and kings

embrace heterodoxies, including deism, Socinianism, and even atheism, was confirmed when the notorious freethinker, John Toland, returned to his native Dublin in 1697, although he quickly left Ireland following a parliamentary order for his arrest, together with the public burning of his Christianity not mysterious (1696). Whilst parliamentary legislation enacted in 1695 enforced sabbatarianism and penalised profane cursing and swearing and the

in The later Stuart Church, 1660–1714
Rome and the Bible

. Sheehan, ‘Temple and Tabernacle: The Place of Religion in Early Modern England’, in P. Smith and B. Schmidt (eds), Making Knowledge in Early Modern Europe: Practices, Objects and Texts, 1400–1800 (Chicago, 2007), pp. 248–72; J. Sheehan, ‘The Altars of the Idols: Religion, Sacrifice and the Early Modern Polity’, JHI 67 (2006), pp. 649–73; J. Sheehan, ‘Sacred and Profane: Idolatry, Antiquarianism and the Polemics of Distinction in the Seventeenth Century’, P&P 192 (2006), pp. 35–66. Ibid., p. 52. Cf. J. Champion, ‘Legislators, Impostors and the Politic Origins of Religion

in Reformation without end
Enthusiasm and Methodism

Chapter 17 A due degree of zeal: enthusiasm and Methodism W illiam Warburton hated Credulity, Superstition and Fanaticism, William Hogarth’s 1762 print. ‘It is a horrid composition of lewd obscenity & blasphemous profaneness for which I detest the artist & have lost all esteem for the man’, Warburton groused.1 Hogarth’s print satirized Methodists in general and George Whitefield (1714–70) and John Wesley (1703–91) in particular. At the print’s foot lay the admonition, ‘Believe not every Spirit; but try the Spirits whether they are of God: because many false

in Reformation without end
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were convinced of the truth of Christianity and converted to the Christian religion as the result of undergoing some miraculous experience. This point is particularly emphasized in those Christian sources describing attempts by Jews to profane the Host, the sacred bread, with depictions of Jewish women or girls (or even children) who participated against their will in attempts by their terrible fathers to harm the Host, and through it Jesus and the Christian world. When, for example, the Host is placed in a pot full of boiling water, the Jewish woman sees the image

in Apostasy and Jewish identity in High Middle Ages Northern Europe

theater, profaning the name of tragedy; and instead of representing men and manners, turning all morality, good sense and humanity into mockery and derision. (pp. 111–12) Here is the conclusion, thirty pages later: What can

in Spectacular Performances
T.S. Eliot and Gothic hauntings in Waugh’s A Handful of Dust and Barnes’s Nightwood

Waugh and his Writing, London, Wiedenfeld and Nicolson, 1982, p. 119. ‘It was like a miracle, but before our very eyes, and almost in the drawing of a breath, the whole body crumbled into dust and passed from our sight.’ (Bram Stoker, Dracula, Harmondsworth, Penguin, [1897] 1993, p. 484.) See Diane Chisholm, ‘Obscene Modernism: Eros Noir and the Profane Illumination of Djuna Barnes’s Nightwood’, in American Literature, 69:1 Unreal cities and undead legacies 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 239 (March 1997) pp. 167–206, and Parsons

in Special relationships

realm of the profane, and politics the realm of the sacred, of sacrifice. The striking similarities in the Weltanschauung Hitler shared with Schmitt are important because Schmitt’s work was embraced by neoconservatives, especially within the Bush administration, who admired his forthright rejection of liberal-democratic norms (Horton, 2006). Likewise, cynics on the Left have been using Schmitt to prove that Thrasymachus was right all along, i.e., that governments exist to promote their own authority and not the rule of law, much less justice (Agamben, 1998; 2005). If

in Democracy in crisis
Respectability in urban and literary space

community before mass popularisation. While chess-play at home may have encouraged socialising with family or the application of logical or reasoning skills, blindfold play shut these out. The café and the interior mind were removed from the outside world, yet at the centre of others; one profane but sacred, full of foreign tongues, but all speaking a shared language, the heart of civilisation, yet a place where ‘all keep their hats on to save space’ and the noise is unbearable; and another, where bodily demands ceased, where communication became internal, and where light

in A cultural history of chess-players
Abstract only
Turning towards a radiant ideal

may then be extended outside of the household to friends and neighbours, community and TOWARDS A RADIANT IDEAL 113 fellow countrymen; and eros and philia can, and sometimes do, become further generalized to agape – unlimited, wilful benevolence towards society broadly conceived and to humanity and the world as a whole. From this theoretical formulation of love as a unified and unifying power by means of which we make our way from the profane, immanent, sensate, material world towards the eminent transcendent realm of the higher Ideals of Beauty, Truth and the

in The domestic, moral and political economies of post-Celtic Tiger Ireland