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Religious networks
Gemma Allen

congregation on 2 December 1565 and the couple donated funds to support the Church.157 The epitaph on Katherine’s death by Robert Masson, a minister of the French Church, may have been written in recognition of her support.158 Both Anne and Katherine’s religious networks stretched beyond the capital. Katherine was in contact with the Scots Presbyterian Andrew Melville, as demonstrated by his epitaph on her death, and Anne’s networks stretched into Europe, as shown by her correspondence with Theodore de Bèze in 1581.159 In the 1580s the Genevan community was undergoing severe

in The Cooke sisters
The nineteenth-century roots of segregationist folk theology in the American South
Stephen R. Haynes

In March 1965 a new church was founded in Memphis, Tennessee. Although there was no shortage of churches in the city, it became necessary to launch a new congregation, because racial conflict had precipitated a split at the 3,500-member Second Presbyterian church when it became clear that hardline segregationists were no longer welcome there. The issue had been whether the church's Session – its board of lay leaders – should admit groups of black and white students who had come intending to worship on about a dozen occasions between March 1964

in Chosen peoples
Raymond Gillespie

as sickness and death. In this way oral and print traditions interacted in the popular activity of singing which also articulated group identity by focusing on congregations and families in the dissenting world while at the same time conveying messages about correct ways of interpreting experience and scripture.97 III If Protestantism in all its forms used printed books as a way of giving shape to the religious impulse, Catholicism used a wider range of devotional aids. Saints’ cults and sacramentals supplemented the main devotional activity of the mass but at

in Reading Ireland
Political drinking in the seventeenth century
James Nicholls

alehouse legislation was accompanied by a rising tide of religious anti-drink literature. That alehouses posed a secular threat to the ideological power of religion had long been recognised. Following the publication of the Bible in English, Thomas Cranmer had sent a declaration to be read to congregations, forbidding any ‘open reasoning’ on scripture ‘in your open taverns or alehouses … and other places, unmet for such conference’.1 ‘Open reasoning’ was a threat to ecclesiastical power, and alehouses – democratic by nature – were no place to fathom the mysteries of

in The politics of alcohol
Abstract only
Freethinking feminists and the renunciation of religion
Laura Schwartz

especially important for female Secularists, whose experiences of feminist politicisation were closely bound up with the new anti-religious mindsets born out of their counter-conversions. For women, the counter-conversion process often appeared as a journey of self-realisation in which freedom from the intellectual bondage of superstition became a template for a more general emancipation from sexual oppression. Appropriating the

in Infidel feminism
Radical religion, secularism and the hymn
Kate Bowan and Paul A. Pickering

its first service in the Labour Temple on 8 July 1918. Like its forerunners across the seas, it allowed for a broad range of religious beliefs and appropriated and adapted existing ‘religious forms and ceremonies’. 192 Like the British Labour Church it also experienced tension between secular and religious elements within the broader congregation. This fissure only became acute once the unifying force of

in Sounds of liberty
The body as witness
Laurence Lux-Sterritt

. 89. 36 ADN, Ms 20H-40, Writings on Love, item 4. 37 More, in Augustine Baker (ed.), The Spiritual Exercises of the Most Vertuous and Religious D. Gertrude More of the holy Order of S. Bennet and the English Congregation of our ladies of Comfort in Cambray, she called them Amor ordinem nescit, And Ideots Devotions, Paris, 1658, pp. 139 and 150, respectively. 38 CRS Misc. XI, Ghent, pp. 33 and 35, respectively. 39 Ibid., p. 24. 40 CRS Misc. V, Neville, pp. 52–3. 41 CRS Misc. XI, Ghent, p. 18. 42 See for instance Robert Muchembled, Culture populaire et

in English Benedictine nuns in exile in the seventeenth century
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Alison I. Beach, Shannon M.T. Li and Samuel S. Sutherland

Introduction Book Four opens with the election in 1116 of a successor for Abbot Theodoric. Here the chronicler offers a view of the perils of such moments of transition in the life of a religious community. The process of selecting a new superior could expose and exacerbate existing internal divisions and tensions, and could sometimes lead to bitter discontent and schism. Abbatial elections could also invite attempts, in this case by Bishop-elect Ulrich I, to pressure, influence, and increase control. The chronicler’s account of the process, and particularly

in Monastic experience in twelfth-century Germany
Locality, brotherhood and the nature of tolerance
Tony Kushner

for the early representation and subsequent prominent role of Jews in the town’s governance. 11 In 1951, Rabbi Eugene Newman of the Portsmouth congregation extended, along the Hampshire coast, the geographical scope of his community’s civic and religious virtues during the nineteenth century. He focused on the ‘other’ Emanuel family ‘which produced Mayors and Wardens of Southampton and Portsmouth’: Michael Emanuel (1767–1838) was a leading figure in the Portsmouth Community for over three decades. He had several

in Anglo-Jewry since 1066
Abstract only
Rhodri Hayward

); Jenkins, Agricultural Community, p. 239. For the Loughor incident: Welsh Gazette (19 January 1905); British Weekly (19 January 1905), 403. For examples of confrontations between ministers and their congregations cf. ‘Awstin’, Religious Revival in Wales, no. 1, pp. 5, 28– 9, 30; no. 2, pp. 12, 14; no. 3, p. 26; no. 4, p. 24; no. 6, pp. 14, 18, 24; Jones, Rent Heavens, p. 56; Morgan, Revival, pp. 42, 184, 186; NLW, Calvinist Methodist Archives General Collection 28, 678: Capel Rehoboth, Taliesin, ‘Atgofion am y Diwygiad’, 11; [Thesbiad], ‘Diwygiad a’r Weinidogaeth’, Y

in Resisting history