practice and the Easternisation of Euro-​American practice. That is to say, in the age of high imperialism, Catholic and Protestant missionary movements headquartered in Europe and America launched major evangelisation drives on all other continents, but, after the decline of formal empire, ‘the West’ has also been busily importing elements of religions from the regions it had earlier evangelised. This importation has been eclectic. Former Christians have rarely converted in large numbers to other monotheisms (Islam or Judaism) or to Eastern religions such as Buddhism or

in Tracing the cultural legacy of Irish Catholicism

by John Jones, who conducted religious meetings as well as a Sunday school there, and was treasurer of the Home Mission for the Montgomeryshire border area. The Home Missionary Societies had been formed as a means of evangelising in the non-Welshspeaking areas closer to the English border. The Calvinistic Methodist cause in the Berriew district was assisted in 1830 by the

in Welsh missionaries and British imperialism
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much appreciated by them. As they lived in scattered huts, it was hard to gain an audience when the missionaries went to evangelise, but when news came that medical services were available, they flocked there in large numbers. If they had a full-time medical missionary, he himself would have much more time for his purely evangelistic work. The thakors would, furthermore, welcome such a doctor, and would want to be treated

in Missionaries and their medicine

impulse and, for much of the eighteenth century at least, was part of a wider strategy to destroy the distinctiveness of Gaeldom and absorb it within the wider British polity. In addition, the policy was often based on an institutional approach with evangelisation taking a much lower priority. Thus between the 1740s and 1770s there was a vigorous government-backed drive to erect churches and manses, with the construction of buildings seeming to take precedence over the saving of souls and this strategy was maintained into the nineteenth century. In 1824 ‘parliamentary

in Clanship to crofters’ war
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. And what if he were never to return? Once delivered to the Khasi Hills, however, Jones’s evangelising among the Khasis as well as his conflicts with church and state authority are observed in Chapters 8 to 11 , through to his eventual demise. Here again my obligation to micro-history is to determine the relative freedom of the missionary’s actions in the context of ‘the constraints of prescriptive and oppressive

in Welsh missionaries and British imperialism
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Hymns ancient and modern

recent Vatican pronouncements on the liturgy, the Eucharist and the relationship between Christians – often grouped under the term ‘the New Evangelisation’ – should be set within a broader, twenty-first century context of press-fuelled fears about Islam and ‘post-secularism’, the impact of globalisation, and the widespread spiritual and identity ‘seeking’ which seem to be key preoccupations for Western Europeans in this new millennium. Marian devotions and reverence for St Joseph in the context of the Holy Family were the focus of chapter 4. This chapter explored the

in Faith in the family

actually employed a three-fold division between barbarians like the Chinese and Japanese who diverged from natural law only a little; barbarians like the Peruvians and Mexica who diverged more because they did not have written language; and barbarians like the cannibals of the Caribbean who lived lives most distant from right and law. While Possevino admitted that the latter did look very like the sub-rational, sub-human natural slaves of the Politics, he insisted that even they could be evangelised.51 Writing in the 1610s in defence of the Catholic Irish, Bishop David

in Renaissance humanism and ethnicity before race
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Jerusalem where, we are told in the Acts of the Apostles, he was the first of the direct disciples of Christ to die, executed as early as AD 44. Apart from this last fact, the legend passed down about Santiago is totally lacking in historical truth, and any connection with the Iberian Peninsula in particular has no bearing on reality. It was simply not possible to travel to the other end of the Mediterranean and carry out an effective evangelising mission there in such a short period. Neither is it comprehensible that, having died in Jerusalem, the apostle’s body should

in Spanish identity in the age of nations

were ‘fidèles’ (and it has been seen in what both surveillance and fidelity were themselves problematic). Whether establishing a bond for evangelisation or undermining an untrustworthy foreman, both authors acknowledge that impediments existed to authority over slaves. These kinds of strategies hint at further strands in what Ira Berlin has qualified as the ‘negotiation’ within slavery (slavery remained, as Berlin reminds us, a ‘negotiated relationship’ that was ‘imposed and maintained by violence’).56 In these ‘negotiations’ what was offered was affection or (as one

in Frontiers of servitude
Time and the Sabbath beyond the Cape frontiers

, where white enclaves and mission stations were surrounded by black populations. Secondly, the advancement of the Cape’s settler frontier was much slower than in Victoria, providing missionaries with the opportunity to evangelise their converts without the same level of physical interference from settlers. In these circumstances, missionaries at the Cape effectively became the cultural vanguards of

in The colonisation of time