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Benjamin J. Elton

Chapter 10 The religious character of the Chief Rabbis and of Anglo-Jewry UR ANALYSIS OF the Chief Rabbis’ theologies and religious policies advances the understanding of the religious history of traditional Jewry in the modern period in two ways. First, we can make specific revisions to the current historiography on the Chief Rabbis, and on some other Jewish communities and their religious leaders. More importantly, our study allows us to help in the construction of a general typology of the Jewish religious response to modernity, which a number of scholars

in Britain’s Chief Rabbis and the religious character of Anglo-Jewry, 1880–1970
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Rosamond McKitterick

Introduction Rosamond McKitterick Among early medievalists today it is a commonplace to state that in the early Middle Ages politics and religion were so closely intertwined that they can barely be separated, not even conceptually. This awareness, however, is quite a recent one. Until the 1970s the history of religion remained mainly the domain of religious specialists, while political historians in general kept their distance from treating religious issues. It was only from that decade onwards that historians of the early Middle Ages started to see religion ‘as

in Religious Franks
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Michael D. Leigh

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
Megan Smitley

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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Jan Broadway

’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
Martin Heale

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
Robert G. Ingram

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
Carol Engelhardt Herringer

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
Jennifer Lloyd

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
Laurence Lux-Sterritt

: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