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Israel as a role model in liberal thought

sciences and philosophies, authored studies and novels on Muslim and Arab history from a secularnationalist point of view and vastly contributed to the development of the Arab ethnic national identity; due to his editorial and business skills, his was the most widely circulated of the highbrow journals published by Syrian nationals in Egypt in the late nineteenth and early twentieth centuries.7 In 1913 he published a detailed essay on the history of the Zionist idea and the strategies employed by the Zionist movement (this essay was reprinted six months later by al

in Zionism in Arab discourses
Discovery

4035 The debate.qxd:- 9/12/13 08:36 Page 151 6 The Reformation and the people: discovery Introduction In the twentieth century, and particularly from 1960 to c. 1985, the English Reformation became prey to the new history.1 Historians, exhibiting their acquaintance with the methodologies of psychohistory, sociology, anthropology, demography, linguistics and economics determined to write histoire totale. For this reason, it is often difficult to determine what were works of, strictly speaking, Reformation history at all and what were works of purely secular

in The Debate on the English Reformation

argued that ‘the Evangelical movement came as a reaction to the Deists’.58 Perhaps Anglicanism really was subject to the point of an antichristian bayonet only manfully thrust aside by Butler? Or was it all a scam, a fiction playing on the hearts and minds of the faithful in order to encourage loyalty and bring waverers back to the fold? Eighteenth-century protagonists were just as interested in constructing in the minds of others their own preferred reality for their own ends as many twentieth-century historians have been to construct the history of modernity. The

in The Enlightenment and religion

the ease with which an interpretation of historical events can be popularized and seep almost unnoticed into national consciousness. Cobbett’s book produced a new and powerful social interpretation of the Reformation which has had a profound influence upon both nineteenth- and twentieth-century perceptions of socio-economic developments. For, to Cobbett, the Reformation signalled the introduction of oppression into English society. Prior to the dissolution of the monasteries, the religious had cared for the poor, sick and needy. As far as Cobbett was concerned, the

in The Debate on the English Reformation

discovering that he had, all along been speaking Prose, I owned up to my surprise that until deep into the twentieth century almost every great conflict in British history had been in its essence one of religion. That was as true of the seventeenth and the nineteenth century as of the sixteenth and the time of Becket’s murder – and probably truer than any of us liked to admit of the eighteenth as well. For what was the resistance to Jacobitism and the French, around which (Linda Colley tells us) British national identity crystallised, except a visceral paranoid horror of

in Religion and rights

discern Hermann Adler’s attitudes to the essential issues of Jewish belief, notably the Torah, Written and Oral, and the authority of Jewish Law (halakhah). We will also look at issues which were of great importance to Hermann Adler as a leader of emancipated Jewry in western Europe in the late nineteenth and early twentieth century: the relationship between Jews and non-Jews and religions other than Judaism, the role of secular learning and modern methods in Jewish learning, and Zionism. Adler was a member of the first generation of rabbis to consider some of these

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

her worldwide devotion after her death in 1897 and through the globalisation of her cult in the first three decades of the twentieth century.2 Focusing on the pivotal part played by Father Thomas Nimmo Taylor (1873–1963) in the beatification process, and the part played by other bishops and clergy throughout Britain, including both Lancashire and London, this chapter also explores the role of ordinary Catholic women and men in the ‘making’ of devotion to this now ubiquitous saint. British Catholics were foundational to the evolution of the fin de siècle cult of the

in Making and remaking saints in nineteenth-century Britain
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Thinking with saints

‘saints’: sculptures of Wycliffe, Calvin, Cartwright, Baxter, Howe and Whitefield in one aisle and Wesley, Watts, Owen, Hooker, Knox and Luther in the other.6 Still more expansive was the stained-­glass scheme masterminded by the first Principal, A. M. Fairbairn (1838–1912), and installed in the first decade of the twentieth century.7 The seventy men and women that comprised it broadcast an exuberantly ecumenical vision, pairing the prophet Amos with Plato and ranging from the New Testament, Latin and Greek Churches through the medieval and Reformation periods (both

in Making and remaking saints in nineteenth-century Britain
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Secularism, religion and women's emancipation, England 1830–1914

This book studies a distinctive brand of women's rights that emerged out of the Victorian Secularist movement, and looks at the lives and work of a number of female activists, whose renunciation of religion shaped their struggle for emancipation. Anti-religious or secular ideas were fundamental to the development of feminist thought, but have, until now, been almost entirely passed over in the historiography of the Victorian and Edwardian women's movement. In uncovering an important tradition of freethinking feminism, the book reveals an ongoing radical and free love current connecting Owenite feminism with the more ‘respectable’ post-1850 women's movement and the ‘New Women’ of the early twentieth century.

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. If only drug-­induced delirium could bring Symonds into the mind of Paul, it is striking how many Protestant thinkers in the early twentieth century clung to an enlightened faith in his innate good sense. 40 Making and remaking saints Notes  1 Horatio Brown, John Addington Symonds: A Biography, 2 vols (London: Smith, Elder, 1895), II: pp. 78–80.  2 See pp. 245–61.  3 Hamish Maxwell-­Stewart and Ian Duffield, ‘Skin-­deep devotions: religious tattoos and convict transportation to Australia’, in Jane Caplan (ed.), Written on the Body: Tattoos in European and

in Making and remaking saints in nineteenth-century Britain