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, Vietnamese Buddhist monks, served as the devil’s instruments in maintaining people in subjection, but women were particularly susceptible to the devil’s control. Moreover, when women played important roles in local religious life, as was the case in Vietnam, they were even more suspect of being in thrall to the devil. The evangelisers’ battles with demons

in Conversions
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A poetics of hagiographic narration

the realities of secular life and the A poetics of hagiographic narration 213 demands of religious life clash, as in the concept of sanctity, there is a price to be paid. This price is the incompatibility of the two at the same time. Against this backdrop, sainthood appears uncompromising and radical. The Scottish Legendary does not take side with either the saints or their families and partners but grants equal understanding to both sides. As we have seen, the South English Legendary also includes secular motifs to a large extent in many of its legends. Anne

in The Scottish Legendary

personal charisma to project the Word of God in a way which helped to stimulate the series of revivals which became an important facet of Highland religious life in the first half of the nineteenth century. Their early prominence can be traced to the role they played in the huge public communions which became common in many parts of Gaeldom. Because of the long distances involved, public communions were held only intermittently but normally attracted large crowds. In the days before the actual ceremonies, fellowship meetings were held to prepare the godly and at these

in Clanship to crofters’ war

use of more circumstantial evidence to illustrate the importance of the liturgy and some of the ways it was changing in the later middle ages. As the biography of Thomas de la Mare indicates, the liturgy was also an important component in monastic spirituality. This facet of the religious life is not easy to recapture, partly because of the limited and often inaccessible

in Monasticism in late medieval England, c. 1300–1535

condition of life’ and anti-diabolic prayers therefore aimed at ‘the removal of diabolic affliction rather than at its management’.8 Thus, Blundell’s concern with the Devil and belief that sin could be eradicated reflected broader contemporary Catholic practice. Blundell highlighted the virtues of an unworldly religious life, saving particular praise for hermits. In his frequent recording of these accounts one may suspect that he was disappointed that he could not live in a more unworldly manner, giving up not only material possessions, but also his insatiable quest for

in Reading and politics in early modern England

after he had filmed Wittgenstein that viewers of Sebastiane had seen its hero only as ‘a naked, handsome man, they did not see him as a spirit’, he went on to say, ‘No character in my films is more than a spirit, Ariel, they are not flesh and blood by any imagination.’ 29 Ray Monk says of Wittgenstein that ‘in a way that is centrally important but difficult to define, he had lived a devoutly religious

in Derek Jarman
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Bernard in Holywell’, 28 May 169[1], Bodleian, MS Smith 45, fol. 147r. 17 R. Bentley, The folly and unreasonableness of atheism demonstrated from the advantage and pleasure of a religious life, the faculties of humane souls, the structure of animate bodies, & the origin and frame of the world (1693). M. Feingold, ‘The occult tradition in the English universities of the Renaissance: a reassessment’, in B. Vickers, ed., Occult and scientific mentalities in the Renaissance (Cambridge, 1984), p. 78; A. Thomson, Bodies of thought: science, religion, and the soul in the

in Bodies complexioned

William of Orange’s success in Ireland, and thus to the sectarian wars which the reformation unleashed. Moreover, a dominant feature of Dutch art in the early days of the reformation was its response to new experiences of privacy (in relation to religious life) and publicity (in relation to secular patronage and the market). Even when Le Fanu casually uses the name of Rembrandt to

in Dissolute characters

of this fact and the eloquence with which men like Allen and Walker expressed it proved crucial in converting white Americans like Garrison to the cause of immediate abolition.6 In the slave societies of the South, where the Vesey conspiracy and Nat Turner’s revolt made clear the danger that black Christianity posed to the standing social order, the religious life of black Americans necessarily took on a more clandestine nature. On Sundays, many slaves openly gathered in churches on nearby plantations to hear white preachers, paid by their masters, repeat Paul

in Religion and rights
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‘Rule of St Paul’ which was most commonly adopted. 8 The majority of these hermits retained an officially lay status, but the adoption of the habit may be treated as reflecting a crossing of the border between a secular and regular (= religious) life. For women, the options retained the secularity. Their commitment to a life of chastity, through the taking

in Catholic England