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Hymns ancient and modern
Alana Harris

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
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Andrew J. May

. 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
T. M. Devine

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
Markku Hokkanen

mission in which evangelisation was emphasised, but many aspects of a civilising mission were rejected. While the UMCA was not strictly ‘anti-medicine’ and its missionaries practised limited lay medicine, the English mission offered little by way of organised medicine. 8 However, a spate of missionary deaths in the 1890s prompted sharp criticism, to which the UMCA's subsequent gradual expansion of its

in Medicine, mobility and the empire
Anna Bocking-Welch

Christian duty of care was not new. But where once these responsibilities had been met primarily through missionary work – and guided by the evangelising imperative to save souls – by the 1960s the emphasis had shifted to saving bodies through aid and development initiatives. In the Christian churches, as in the charity sector more broadly, there was also a move away from ad hoc donations to individual causes and towards fundraising for large professional organisations with broad humanitarian remits. This transition was made possible by the establishment of new religious

in British civic society at the end of empire
Time and the Sabbath beyond the Cape frontiers
Giordano Nanni

, 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
Ian Campbell

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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José Álvarez-Junco

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
Michael Harrigan

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
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Carmen Mangion

only to see themselves as women but to critique female and male authority and power and challenge women’s subordination to an ideal of religious womanhood that to some, appeared antiquated. It began with a book In 1957, the charismatic Cardinal Leo Jozef Suenens, Archbishop of Brussels-Malines, spoke at the Congress of States of Perfection 41 emphasising that religious sisters were significant auxiliaries to clergy (as were all laity) in evangelisation. He voiced concern, though, that they were out of sync with modern womanhood and this hindered their

in Catholic nuns and sisters in a secular age