Search results

Abstract only

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

’s admission to a church community. 2 The popularity of the Protestant conversion narrative in this period is allied to a growing eschatological impatience on the part of members of the gathered churches (independent congregations of both separatist and non-separatist believers). 3 These were radical Protestants who had survived the Civil War and witnessed the increasing religious

in Conversions
Abstract only
A witness in an age of witnesses

promoting the spirit of Vatican II and protecting priests from the scapegoating that he says resulted from the revelation of sexual abuse cases involving religious in Ireland. Even though Flannery’s liberal views have been vented in his publications for thirty years, they only attracted the attention of the Congregation for the Doctrine of the Faith shortly after the launch of the ACP. In 2012, he was threatened with excommunication, silenced and removed from ministry on suspicion of heresy. In the spring of 2013 he decided to challenge the Vatican’s orders and go public

in Tracing the cultural legacy of Irish Catholicism
Abstract only

these globalising markets demonstrates that in the modern world religion is not only fully compatible with production, regulation and consumption, but actually thrives or is invigorated in the process: a couple of examples to illustrate this point. The UK markets for kosher and halal are vast and expanding because local religious consumers traditionally support the markets for both non-​stunned (kosher and halal) and stunned (halal) religiously certified meat (Lever and Miele 2012). As we saw in Chapter  1, kosher and halal fuel a whole range of debates among rabbis

in Religion, regulation, consumption

at St Margaret’s at Christmas 1647, as we shall see. Christmas Day services had rapidly become a natural focus of opposition to the religious reforms. From the outset, the new monthly fast days had always run the risk of clashing with traditional church feasts (even if the fasts were not always rigorously observed: it was complained in December 1643 that some MPs had been dining in a tavern ‘most part of the Time that the House was solemnizing the Fast’).53 Thomas Fuller had alerted his congregation at the Savoy to the problem of how the new monthly fast might

in Westminster 1640–60
Between the Ottoman Empire and the Republic of Letters

to the Society of Jesus, Propaganda decreed in 1625 that no alumni could be admitted to a religious congregation.32 However, the Maronite scholar Abraham Ecchellensis, alumnus of the college,33 explained that this new prohibition was not suitable for the Maronites, as some of the students wanted to join the order of Saint Antony ‘because many Maronite bishops were selected from that order’.34 For a similar reason, the congregation had already revoked an equivalent prohibition imposed on the Greek college.35 After its visitation of the college in 1629

in College communities abroad

bring especially conservative Protestants together from time to time. However, with more than fifty Protestant denominations in Northern Ireland, these activities have not been important for bringing Protestants together as an imagined community, rather they have been more important within particular congregations or subgroup traditions, for example among ‘spirit-filled’ charismatics. Indeed, interviews find most Protestants underlining their sense of a lack of overarching religious community.52 Finally, an important role that both Catholic and Protestant Churches

in Northern Ireland after the troubles
The development of Protestantism in Nantes, 1558–72

. After 1558, up to thirty Protestant churches were founded at different times, especially in eastern and southern Brittany, with important congregations in Vitré, Rennes, and particularly, Nantes. The size of the church here was never large in comparison to cities such as Rouen or Troyes, but the presence of Protestantism had a profound effect upon religious culture and political life. The theory and practice of urban authority and governance were deeply affected, while the relationship between and the city and the crown was strained. In this chapter, the process and

in Authority and society in Nantes during the French wars of religion, 1559–98

with the state to improve educational standards.64 He believed firmly in having properly trained teachers and collaborated with religious congregations and clerics to establish three Catholic teacher training colleges: St Mary’s training college for men run by the Brothers of Christian Instruction in Hammersmith (1850); Mount Pleasant college for women run by the Sisters of Notre Dame de Namur in Liverpool (1855); and Sacred Heart, a female college run by the Sisters of the Society of the Sacred Heart in Wandsworth (1874). These colleges were a direct attempt to

in Creating a Scottish Church

more open debate within the Catholic Church – has been the stuff of New York Times headlines. His related court battle with the Catholic University became a rallying point for defenders of academic freedom across North America, and stands as an inspiration to defenders of freedom of conscience everywhere. Charles Curran’s investigation and, many would say, persecution at the hands of the Church’s Congregation for the Doctrine of the Faith – headed at the time by one Joseph Ratzinger – appears remarkable when one reads his published work. Curran has called for a re

in Religion and rights