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returns. If anything, Buddhist opinion had hardened during the Japanese Occupation. 20 In 1949 Firth urged his congregation in Mandalay to go out and convert Buddhist Burma, but the exhortation lacked any real bite. The offensive, when it came, was short on aggression and long on charm. 21 Daw Mya Tin, a Bible Woman, discussed religious issues with a Buddhist nun living on Kyaukse Hill, Daw Aye Zin taught Buddhist urchins in the Aung Daw Mu quarter of Mandalay, and Daw Ngwe Wint started a Sunday school for Buddhist children

in Conflict, politics and proselytism

as prayer unions: ‘The main idea is that the women of the congregation meet at least once a month for prayer on behalf of the women’s mission.’44 It is interesting to note the continuity that could run through the range of middle-class women’s organisations, as ‘praise and prayer’ was a central feature of temperance organisations. Likewise, Blaikie’s personal history reflects the experiences of the thousands of women involved in women’s religious organisations who viewed ‘praise and prayer’ as fundamental to their work. Ladies’ auxiliaries at home were an integral

in The feminine public sphere
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’s Antiquities of Nottinghamshire (1677) has more in common with the Antiquities of Warwickshire than with later works. Yet, there is something sufficiently distinctive about the century preceding 1660 to merit the attention that it has received here. There were a number of factors that came together in the mid-sixteenth century to challenge the gentry’s sense of cohesion and continuity. The most dramatic was the Reformation, which divided the contemporary gentry into protestants and catholics and separated the protestants from the religious beliefs and practices of earlier

in ‘No historie so meete’
The Benedictine Rule

The life of the monk, canon or nun was based on fidelity to a rule. The Benedictines, Cistercians, Cluniacs and many nunneries followed the sixth-century Rule of St Benedict, and other monastic orders were heavily influenced by its teachings. For those religious following it, the Benedictine Rule remained the staple of monastic reading and education throughout the

in Monasticism in late medieval England, c. 1300–1535
Enthusiasm and Methodism

Prophets are gone out into the World’ (1 John 1:4). Atop it loomed a cross-eyed preacher, meant to be Whitefield. He was a disguised Jesuit whose wig covered a tonsured head and whose cassock hid a harlequin’s costume. He dangled a witch from one hand and a devil from the other, while raving to the congregation, which he whipped into paroxysms of religious fervour. Some of his congregants had been driven mad; others had been driven to immorality. All were disordered in one way or another, with emotions, as the spiritual thermometer showed, fluctuating between madness and

in Reformation without end

religious opinions’2 – in other words, that he was in danger of converting to Roman Catholicism. Even years later, this friend continued to insist that the poem, which was not finally published until 1868, ‘might have been harmful originally’.3 Several years later, another Anglican’s invocation of the Virgin Mary became the topic of a more public debate. In 1849, Priscilla Lydia Sellon, foundress of the Anglican Society of Sisters of Mercy of the Holy Trinity, in Devonport, was forced to reply to anonymous charges published in the Devonport telegraph that, in part because

in Victorians and the Virgin Mary

6 Women in missions at home and abroad L ois Anna Malpas (1858–1904) grew up in a family of Wesleyan Methodist preachers. Her father, a market gardener, and three of her brothers were local preachers in a village near Chepstow, just inside the Welsh border. We know little about her religious conversion; she herself only said that, ‘The good seed which was sown in my heart was a long time before it began to grow.’1 When she was nineteen her mother died, and as the only surviving daughter she kept house for her father until he remarried two years later. She then

in Women and the shaping of British Methodism

:50 ENGLISH BENEDICTINE NUNS IN EXILE physically unattractive daughters, in order to maximise the dowries of their more eligible sisters and therefore make more profitable matches. Where possible, some of the families who used such strategies chose to group their women either in the same convent or in the same Order, or in the same city; by doing so, they accrued high levels of influence upon the economic, political and religious life of the places where they had become prominent. Silvia Evangelisti has shown that in some early modern Italian convents, nuns from

in English Benedictine nuns in exile in the seventeenth century

It is by far the longest text of his that s­urvives – ­almost 6,000 words in l­ength – ­and it appears to offer us the clearest statement he ever made about his intentions as lord lieutenant of Ireland and indeed about many other matters. In form it is a systematic answer in neo-­classical form, selectively quoting from and challenging a series of acts and declarations drawn up and published by an ‘ecclesiasticall congregation’ of senior Catholic clergy and addressed to the Catholic people of Ireland.2 It is a haughty denial of their claim that he had come to

in Ireland in crisis
A case study in the construction of a myth

The English deist movement 3 The English deist movement: a case study in the construction of a myth The essence of this chapter is that it is not possible to understand the development of the myth of the English deist movement without grasping the politico-religious context of late-seventeenth- and early-eighteenth-century England and the growing role of public opinion and opinion-makers within it. Some preliminary remarks on the major elements of the politico-religious configuration of late Tudor and Stuart England are therefore necessary. Post

in The Enlightenment and religion