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Enthusiasm and Methodism
Robert G. Ingram

-inspired mechanistic explanation of God’s providential superintendence of the natural world in miracles and prodigies applied to his explanation of human actions like evangelising and writing, as well. The Doctrine of Grace targeted Conyers Middleton in its first half; John Wesley served as the target for its second half. Wesley’s Methodists were but 337 William Warburton ‘modern Fanatics’ and like their fellow fanatics since antiquity had falsely claimed for themselves the Holy Spirit’s influence. To catch out imposters, Warburton advised applying the ‘Apostle’s Rule’ from James

in Reformation without end
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Laurence Lux-Sterritt

negotiated significant modifications to the Tridentine decrees on enclosure in order to take on the teaching of girls from modest (even poor) social backgrounds in their innovative day schools. Thus, their evangelisation reached out beyond the walls of the cloister and implied daily and direct interaction with the world.5 Other congregations, such as the congregation of NotreDame, negotiated new forms of approved, semi-enclosed female religious life.6 More striking still was the figure of Mary Ward who, with a group of followers who became known as ‘English Ladies

in English Benedictine nuns in exile in the seventeenth century
Erica Longfellow

as the minister of Canons Ashby, a former abbey church that the Drydens regarded as a peculiar, something between a house chapel and a parish church. At Canons Ashby Dod appears to have served the Dryden family but also to have evangelised the locality, and he was repeatedly pursued for preaching without a licence, although the authorities were reluctant to move too decisively against such a popular and aged divine, by then in his late fifties. From 1611 the Bishop of Coventry, Richard Neile, moved against Dod and he was forced to leave 170 Adlington_Chaplains_08

in Chaplains in early modern England
Devotion, association and community
S. Karly Kehoe

only did the visual impact of decoration increase devotion, but it was also thought to have encouraged conversions. In the 1850s an English nun criticised the unappealing plainness of a church because it had ‘not one decent thing in the place’ to attract potential converts.46 That women in the churches recognised the ‘evangelising potential’ of visual stimuli showed their desire to influence the development of popular Catholicism. The female sewers, embroiderers, knitters, weavers and painters who promoted the Virgin Mary and other female saints in their banners

in Creating a Scottish Church
Religion against the South African War
Greg Cuthbertson

the British government. Free-church ministers justified the war in terms of the evangelisation of Africans. The war therefore had a moral and religious purpose, but non-conformists avoided any specific political commitments to the Africans once the war was over. The imperialist stance of nonconformity rested on the belief that British supremacy in South Africa would serve the

in The South African War reappraised
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Medicine, mobility and the empire
Markku Hokkanen

Central African interior with the modernising world, colonial empires and Western medicine. Gradually, the more successful missions came to function as both important geographical nexuses and hubs for the exchange of ideas, practices and materials. Alongside the primary missionary goals of evangelisation and primary education, mission stations served as entry points for secular education, wage labour

in Medicine, mobility and the empire
Swiss missionaries and anthropology
Patrick Harries

importantly an enlightened Church, strengthened and revitalized in the testing-ground of the mission field, had the duty and capacity to play a central role in the guidance and tutelage of the population of western Switzerland. References Anonymous . 1896 . Evangélisation des païens au sud-est de l’Afrique par les églises libres de la

in Ordering Africa
The letter and the gift
Andrew J. May

their evangelising mission. The young prince Bor Manic ‘looks very well in the plaid’, and to Jones the other four ‘are very nice lads, such as are not often seen in England or Wales’. 15 Here Jones saw the refashioning of Khasi dress as a primary stage in transforming their moral status. Five thousand miles away, John Roberts, delving through the package of clothes from the

in Welsh missionaries and British imperialism
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Andrew J. May

Miri with an appeal to desist from being led astray by their rogue and selfish former agent Thomas Jones II. The secretary forcefully asserted moral and practical authority over the Khasi mission, and contended that any success in the evangelisation of the Khasis was due entirely to the labours, tears, prayers and financial support of the mostly impoverished people of Wales. Part of the debt therefore

in Welsh missionaries and British imperialism
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David Hardiman

Christianity was a thoroughly modern project. It was one in which an emerging middle class in Britain sought to create a ‘New Jerusalem’ of Christian civilisation, something that was taken as being universally desirable. Members of this class believed that they had a moral duty to evangelise and reform the peoples of not only their own nation, but also those of other countries and clines. As Marx pointed out

in Missionaries and their medicine