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Life in a religious subculture after the Agreement

personal prayers and Bible readings. A congregation or extended religious network can come to feel like a family for some people, often replacing or structuring actual family life. Material culture The subculture also features what Ingersoll ( 2003 ) has called ‘material culture’ – objects and artefacts. This

in Everyday life after the Irish conflict

, there was further progress in Hertz’s relationship with the congregation, when Hertz attended and spoke at the opening of the synagogue’s Stern Hall. He said, ‘I am the last person in the world to minimize the significance of religious difference in Jewry. If I have nevertheless decided to be with you this morning it is because of my conviction that far more calamitous than religious differences in Jewry is religious indifference in Jewry’.52 Although Hertz was always, and somewhat inconsistently, less antagonistic toward English Reform than the Liberal movement it was

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

at Jamberoo over religious practice. These originated in the different Anglican traditions which members of the congregation brought with them from England and Ireland. The tensions had given rise to very public expressions of disapproval by different sections of the congregation only a few years before Sharpe’s visit, and these still simmered under the surface in 1869. The ‘specimen of correct

in Imperial spaces

. Leeds Jewry is remarkable for its relentless suburbanisation – and its fractious congregational history; umpteen synagogues, none of which have survived from the Victorian era. Leeds Jewry has more than halved in size since 1945, today numbering about 6,850 (2011 Census). The historic city-centre Great Synagogue at Belgrave Street was closed in 1983 and blown up by a Jewish demolition expert. Happily, the stained glass windows were rescued and reused in the suburban Leeds United Hebrew Congregation (known as UHC or Shadwell Lane). Since

in Leeds and its Jewish Community

were more than twice as many nuns as priests, and seven times more nuns than brothers.1 There were eleven convents in Ireland in 1800, 368 a hundred years later, and convents at the dawn of the twentieth century were much larger than they had been even fifty years earlier.2 Applicants to the religious life had become so numerous by the 1890s that one Good Shepherd sister lamented; ‘The labourers are many but the harvest is lacking’ – there was not enough work, in her congregation at least, for all the candidates.3 It became common for a number of sisters from one

in Irish Catholic identities

Rather than simply a rogue minister of dubious honesty, the Morrison affair revealed much about the nature of Jewish migration at the turn of the twentieth century. Small communities and congregations depended on ministers from eastern Europe to provide basic religious functions including shochet, mohel and educator as well as a leader of services. 43 An anecdote told about the Reverend Cohen, who served at both Portsmouth and Bournemouth Hebrew Congregations, neatly encapsulates the many roles expected of the minister: ‘In the middle of a cheder lesson … a little boy

in Anglo-Jewry since 1066

are ultimately derived from duties to God. Rather, it raises the question of how closely related the principles of the Levellers’ religious and political thought were to each other. Woodhouse influentially claimed that – in spite of a separation between the spheres of nature and grace – democratic principles were imported into politics by analogy from the gathered congregations with which the Levellers were familiar, and that the idea of a religious covenant was translated into the political notion of the Agreement of the People.5 Robertson, while abandoning

in The Levellers
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Aaron Hart as their rabbi in 1704, but as early as 1707 the Ashkenazi community began to fragment when Marcus Moses set up a synagogue in his home which eventually became the Hambro Synagogue.14 In 1760 a synagogue was founded in Westminster which became the Western Synagogue, and in 1761 the congregation that would evolve into the New Synagogue was founded, in addition to a number of other small synagogues and prayer groups (hevrot and minyanim).15 Aaron Hart was recognised as the religious authority for all London Jews, as was his successor, Hart Lyon (rabbi 1758

in Britain’s Chief Rabbis and the religious character of Anglo-Jewry, 1880–1970
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Civil religion in the making

as well as governmental elements. The form of these has been amended since their appearance in statute in 1688 as a result of the passing of subsequent laws and cabinet decisions as described in Chapter 2. Other aspects of the coronation proceedings, such as the collaudatio, or collective affirmation of the monarch by the congregation at the beginning of the proceedings, and the ceremonial crowning of the monarch, can also be considered as constitutional rather than religious acts symbolising the new reign but they are not required by statute. Signifying its

in Monarchy, religion and the state
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It is increasingly accepted that religion is a cause of many of the world’s violent conflicts. The vast majority of contemporary conflicts are intrastate conflicts and involve issues of religious, national or ethnic identity. Although religious conflicts in general have been less common in the post-Second World War era than nonreligious conflicts – or ethnonational

in Conflict to peace