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authorities knew, certain persons in the south of Scotland were destroying churches, religious places, and the ornaments of the same, and they requested that the burgh authorities take charge of the church’s vestments and altar-plate until the ‘uproir and tumilt war put to tranquilite be the antient and wyse counsell of the realme’. 2 The personnel of St Nicholas were not alone in their concern over the

in Death, life, and religious change in Scottish towns, c.1350–1560

’s perception of its own public image’.21 Adler used sermons to intervene in religious controversies within the Jewish community. When there was agitation to remove Hebrew from the service Adler retaliated with a sermon, published as Hebrew, the language of our prayers, which affirmed the value of Hebrew prayer and appealed to the congregation to learn the language.22 When the Hampstead Synagogue voted to install an organ to play on the Sabbath, Adler went to the synagogue and preached a sermon denouncing the idea, which was then not implemented.23 When the Jewish Religious

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

printing, particularly of the Bible, in local languages. While this facility was open to much abuse, such as in the dissemination of pornography, its value in supplying a more uniform set of rules and ideas to preachers who could then pass on the messages to congregations from Peru to Padua ensured that this became a universal struggle not just a series of local battles. But, once again, this cut both ways, and what one side could do the other could attempt to match. The Reformation, Professor Eisenstein again writes, was the first movement of any kind, religious or

in Munitions of the Mind

’ being an attractive religious career for women at the end of the century. These women’s lives exemplified both their determination to be heard in religious settings and their willingness to adapt to circumstances and overcome obstacles. They were not alone; a substantial number of women in Methodist sects spoke in public, and a few managed to make careers in religion despite opposition from all-male hierarchies and prejudice in their congregations. They had to be adaptable, to take advantage of new opportunities as others closed to them. Initially they flourished in

in Women and the shaping of British Methodism

addition to religious duties, Haweis was active as both a popular lecturer and writer on many subjects, but above all on music. He was music critic for Pall Mall Gazette and Truth and produced other major works including My Musical Life (1891) and a travel account, Travel and Talk (1896). 3 Haweis’s account of his globetrotting as a popular lecturer to

in Sounds of liberty
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negotiated significant modifications to the Tridentine decrees on enclosure in order to take on the teaching of girls from modest (even poor) social backgrounds in their innovative day schools. Thus, their evangelisation reached out beyond the walls of the cloister and implied daily and direct interaction with the world.5 Other congregations, such as the congregation of NotreDame, negotiated new forms of approved, semi-enclosed female religious life.6 More striking still was the figure of Mary Ward who, with a group of followers who became known as ‘English Ladies

in English Benedictine nuns in exile in the seventeenth century
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Hymns ancient and modern

included Boney M (‘By the rivers of Babylon’); Abba (‘Fernando’), John Denver (‘You fill up my senses’) and Simon and Garfunkel (‘Sound of Silence’). Amongst the cast of characters interviewed by Mike Sweeney (a selfconfessed Catholic but not ‘dead dead religious’ as he put it) was Kath, who had come with twenty-six relatives, as it was a ‘family event’,2 and 258-270 FaithFamily Ch 6.indd 258 04/04/2013 14:40 Conclusion259 Barbara and Finoula from Warrington, who spoke about their churchgoing faith and extemporaneous use of bin bags to keep warm.3 An interview with

in Faith in the family

Visitor, annual), summarised in ‘Women, religious orders and congregations of’, in Glazier and Shelley (eds), Encyclopedia of American Catholic History, pp. 1498–1517, as supplemented from the websites of the bodies listing incomplete foundation data. 23 This was not always reciprocal. French-speaking Acadian sisters left the New Brunswick Sisters of Charity in 1924, as that dominantly Irish Canadian order spread through Canada under new pontifical status (T. J.  Fay, A History of Canadian Catholics (Montreal: McGill-Queen’s University Press, 2002), p. 106). 24 M. C

in Irish Catholic identities
To what extent was Richard Baxter a congregationalist?

helpful illumination on the unstable formation of religious group identity in mid-seventeenth-century England and show just how fluid, precarious and contingent those groups, parties and polities could be. They were not the static, discrete, self-evident entities they are often made out to be. BAXTER’S PASTORAL PRACTICE For Richard Baxter, peacemaking – even on a national scale – began in the parish; it was rooted and grounded in practice.10 For that reason, a brief description of his pastoral success at Kidderminster is in order. Looking back from the mid-1660s he

in Church polity and politics in the British Atlantic world, c. 1635–66
Emigration and sectarian rivalry

be impacted by the substantial loss of population which emigration represented. Between 1849 and 1852, as the immediacy of the Famine crisis dissipated and priests returned to being primarily religious pastors 149 Roddy_Population_Printer.indd 149 15/09/2014 11:47 Population, providence and empire rather than relief organisers, many of them began evaluating how the dust of five years of death and emigration had settled on their parishes. Even before the official census revealed a deficit of two million people – some 20% of the total pre-Famine population

in Population, providence and empire