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The Manchester and Salford Methodist Mission, 1910–60
Angela Connelly

inevitable sin and vice predicated on materialism and self-interest. Certainly, many scholars consider secularisation to be rooted in the nineteenth century, therefore implying that religion and its moral teachings were incompatible with the modern city.3 This essay will add to a growing body of literature that demonstrates this to be too simplistic a view.4 It concerns the Manchester and Salford Methodist Mission (MSM) with a focus on one of their buildings: the Albert Hall and Aston Institute (1910).5 Initiated by the Wesleyan Methodists, the MSM was part of a wider

in Culture in Manchester
The place of religion
Karin Fischer

in the past ten to fifteen years have examined the contemporary transformations of Irish society from various angles, and several authors have focused on their impact on perceptions of collective identity, notably on the place of religion in these new perceptions.1 Some writers have developed or questioned the notion of a ‘post-Christian’ Ireland.2 Among the more striking social phenomena, we can include the process of relative secularisation that has taken place since the 1960s, along with a wider socio-cultural and religious diversification that was accelerated

in Schools and the politics of religion and diversity in the Republic of Ireland
John Carter Wood

The Oldham group shared religious motivations, theological influences and the aim of a more Christian society, but it also called on Christians to be open to ‘secular’ knowledge and to work with non-Christians. The term ‘secularisation’ first appeared widely in the British media from the 1960s, but it was already common in Christian circles – including the Oldham group – from the 1930s. It has been suggested that finer distinctions among ‘secularism’, ‘secularity’ and ‘secularisation’ – a movement, condition and process, respectively

in This is your hour
Niall Coll

in falling levels of Mass attendance and attitudes to church teaching, there has been a deep process of secularisation.5 The Nobel Prize-winning poet, Seamus Heaney, has spoken of his personal loss of faith, of belief in God and the afterlife, and seems to assume that his experience is the norm,6 a sentiment encapsulated in one of his poems, ‘Out of This World’,7 when he noted that ‘The loss occurred offstage’, and, one might add, in his case, quietly, profoundly.8 So, is that it: will the Irish Catholic Church succumb in the face of modernity’s challenges, the

in Irish Catholic identities
Margaret Brazier and Emma Cave

, Clinical and Legal Perspectives (1995) Cambridge University Press. 53 See, for example, K Ward, ‘An Irresolvable Debate’ in A Dyson, J Harris (eds), Experiments on Embryos (1989) Routledge, ch 7. 54 And note opposition to mitochondrial transfer procedures: BBC News , ‘Churches Oppose Three-Person Baby Plan’ (2015) 30 January. 55 On the secularisation of bioethics, see Jackson, Medical Law: Text, Cases and Materials , pp 9–25. 56 See R Dworkin, Life’s Dominion: An Argument about Abortion and Euthanasia (1993) Harper Collins

in Medicine, patients and the law (sixth edition)
Abstract only
Laura Schwartz

First wave feminism involved a fierce battle of ideas over religion – a battle which was itself crucial in the creation of modern understandings of religion and secularisation. Freethought was thus a significant current in the women’s movement, existing alongside and in competition with the Christian values that dominated it. The Woman Question became a key ground upon which Christians clashed with

in Infidel feminism
Abstract only
John Carter Wood

nature and the purposes of social life. The core argument was that people had to be enabled (and encouraged) to live as free, responsible beings in service to God and their neighbours, and in awareness of their dependence on God, other people and nature. These simple-sounding principles led to a complex, ambivalent interaction with social realities and with predominant political and philosophical worldviews. The group’s aims required rebuilding genuine forms of ‘community’ so as to counteract what group members saw as a long-term secularisation marked by ‘materialism

in This is your hour
Jasmine Allen

impression. As Holiday noted, in Stained Glass as an Art (1896), there was a general consensus, even at the end of the century, that stained glass should be ‘mediaeval’.139 Yet, in spite of its predominance in current scholarship, we must be cautious of assumptions that the Ecclesiological Society was the only driving force on the development of stained glass, as the international exhibitions reveal several other forces in play. The secularisation of stained glass Various scholars have explored the impact of the nineteenth-​century international exhibitions on consumption

in Windows for the world
Claire Mitchell

America, sub-Saharan Africa and Asia.17 All three strains of conservative Protestantism have a long-standing following in Northern Ireland and show no signs of secularising. Thirty-two per cent of the population in Northern Ireland identify as fundamentalist, evangelical or born-again – or as a combination of these.18 There is some evidence that their numbers are growing, although it is probably safer to say that numbers do not seem to be declining.19 There are indications that conservative Protestant Churches are picking up members at the expense of main

in Northern Ireland after the troubles
Duncan Wilson

the face of increasing secularisation. Ramsey and other theologians did not claim that interdisciplinary debates were necessary because procedures such as IVF raised unprecedented moral dilemmas. They instead believed that IVF touched on longstanding moral questions such as ‘respect for life’, but argued that collaboration was needed because these questions had become hard to resolve in secular societies that lacked ‘a common morality’.2 Crucially, these theologians emulated their predecessors by positioning themselves as ancillaries to doctors. They did not

in The making of British bioethics