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competition in Ireland, the great capitalists of England determined to undersell the Irish in their own markets’.15 Manning argued forcefully in his pamphlet, and in a letter attached to the copy he sent Gladstone, for the disestablishment of the Protestant Church in Ireland.16 Four days after receiving it Gladstone told the Commons, ‘The time has now come when the Church of Ireland as a Church in alliance with the State must cease to exist.’17 Gladstone’s action was radical as: The ‘greening’ of Cardinal Manning 245 the disestablishment of the Irish Church was, like

in Irish Catholic identities
A new church for the unhoused

viable political and economic system, but also that it is now impossible even to imagine a coherent alternative to it’ (Fisher 2009: 2; italics in original). To understand how even imagining alternatives has become impossible, it is necessary to begin by asking why one system has become both ‘political and economic’ in its expression? When neo-​liberal thought first emerged from universities and conservative think tanks, it was presented as primarily to do with economic arrangements. What neo-​liberal economists sought was a radically free market, maximum competition

in Tracing the cultural legacy of Irish Catholicism
St James’, Bury St Edmunds, 1692–1720

into an extremely competitive profession, and most clergymen, at all levels, felt a sense of loyalty to the established Church.3 This loyalty manifested itself in an almost universal commitment to protecting its authority and status, a task that seemed all the more urgent after the passing of the Toleration Act in 1689. This Act allowed six or seven hundred Protestant dissenting congregations to spring up in competition with the Church, which up to that point had enjoyed a legal monopoly over the religious life of the nation.4 In the decades immediately following the

in Witchcraft and Whigs
Open Access (free)
The gendering of witchcraft

. The evidence of Greek and Latin curse tablets indicates that the practice of magic was widespread and that men participated in it in large numbers. In a recent essay, Daniel Ogden states that over 1,600 curse tablets, or defixiones , are currently known to scholars. 17 These tablets, which were usually made of lead, bore written curses of various kinds, regarding litigation, politics, competition, trade, erotic matters, and prayers for

in Male witches in early modern Europe
Open Access (free)
black magic and bogeymen in Northern Ireland, 1973–74

this example is interesting because in Ballymena at that time three papers were battling to survive. The witchcraft rumours became part of this struggle; in the process they were dramatized and consolidated. The following Thursday, 15 November, the Ballymena Guardian and Antrim Standard , the closest competition to the Chronicle , went on to the offensive on its front page. The article begins with an introduction which sets

in Witchcraft Continued

a condition of receiving Marshall Aid, and through this retained a formal connection with the greatly expanded productivity drive mounted in 1950s Europe (Peter Murray 2009: 19–​45). This expansion came about because the 1951 Mutual Security Act contained the Benton Amendment, which specified three US policy aims. First, to increase the role played in developing the economies of foreign countries by ‘free private enterprises’. Second, to discourage production-​restricting business cartels and monopolies while encouraging competition and productivity in those

in Church, state and social science in Ireland

protest and according to him was, from that point, labelled an ‘enemy of the Convent of Mercy’.44 There was little improvement in the way Moore dealt with the Franciscan Sisters, though part of the problem was that both of these communities had been recruited to the same parish by Peter Forbes and were thus in direct competition for entrants and scarce resources. Initially, Cordier proved no match for the Mercy community and according to a statement written by her some years later, their early relationship was fraught with tension: At first I continued to take fee

in Creating a Scottish Church
Israel as a role model in liberal thought

call for a scientific revolution in the Arab world with a suggestion that the conflict between Israel and its neighbours should shift to a competition for technological excellence that is not malicious and serves as a goal in and of itself. Typical of the ‘liberal peace’ camp, he described normalization as exchanging a bloody struggle for a constructive one that focuses the Arab efforts on investing in areas in which they lag behind. He suggested that as part of the process Arabs would visit Israeli factories and study their methods of operation, and claimed that if

in Zionism in Arab discourses

you have the lion kingdom, there’s a lot of competition, and competition can turn into violence. I’m not recommending it, I’m just saying that it occurs. 20 Angela’s belief that elements of violence were inherent in sex led me to ask about sadomasochism – which she viewed as ‘not wrong’ but a malady that

in The Pope and the pill

, Margaret Aylward, with the assistance of Fr John Gowan, founded St Brigid’s boarding-out orphanage in 1856 to defend the faith of Roman Catholic children under threat of Protestant proselytism.21 (The first child was received in January 1857.) St Brigid’s boarded out children to small farmers in north Dublin, and counties Wicklow and Kildare who had been recommended by parochial clergy and worked in direct competition with the ICM, and the CPOU. PO Societies also came under close scrutiny in the same year. Revd David Moriarty, who Cullen appointed coadjutor to Cornelius

in The Protestant Orphan Society and its social significance in Ireland, 1828–1940