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A witness in an age of witnesses
Catherine Maignant

Redemptorist junior seminary. This did not leave him much of a career option, especially as he was the youngest of four, all of whom initially went on for religious life. Just like his two older brothers, he was eventually to join the senior seminary with a view to becoming a Redemptorist. In his first book, published in 1997, The Death of Religious Life, he retrospectively wonders that nobody, including his parents, ‘seemed to see anything unusual in three brothers from a sheltered background joining the order 133   134 134 Going against the tide and wanting to become

in Tracing the cultural legacy of Irish Catholicism
Carmen M. Mangion

Sisters of Notre Dame de Namur (Glasgow: Burns, 1966), pp. 42–4. These terms have specific meanings as used in this chapter. Authority refers to the power to demand obedience. Governance refers to the administrative structure and the rules in place that provide authority to govern. Radegunde Flaxman, A Woman Styled Bold: The Life of Cornelia Connelly, 1809–1879 (London: Darton Longman and Todd, 1991); Edna Hamer, Elizabeth Trout, 1820–1864: A Religious Life for Industrial England (Bath, England: Downside Abbey, 1994); Jo Ann Kay McNamara, Sisters in Arms: Catholic Nuns

in Contested identities
Brian Sudlow

virtue (human agency), Christian marriage and the monastic or religious life. Their commentaries thereon are heavy with implications for religious porosity, and at the same time suggest that the path back to porosity coincides with Taylor’s distinction of the ‘open’ immanent frame which describes how buffered interiority can be responsive to a transcendent meaning and purpose from without. 1 It would be wrong to reduce the complaints of the French and English Catholic authors about secular morals simply to a lament over moral decadence in

in Catholic literature and secularisation in France and England, 1880–1914
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J. F. Merritt

in the form of forbidden Christmas services presided over by ‘malignant’ ministers a stone’s throw from parliament in 1647, or in the form of royalist sermons delivered by ‘Anglican’ ministers beneficed in the supposed ‘parish church of the House of Commons’ in 1657. The apparent persistence of fashionable society and more ­conservative forms of religious life should not, however, blind us to the remarkably different context in which these operated. Not the least important of these contextual features was the fact that Westminster in the 1650s experienced a more

in Westminster 1640–60
Jonathan Benthall

public conduct where persuasion or coercion can be effective, including that exerted by the modern state. During Dutch colonial rule in Indonesia, the state was strong but decided to minimize its interventions in Muslim religious life, so that Muslim civil society strengthened – as manifested especially in the emergence of the ‘modernist’ Muhammadiyah, which celebrated its

in Islamic charities and Islamic humanism in troubled times
S. Karly Kehoe

effort to alleviate the misery caused by typhus, cholera and consumption.24 Mother M. Adelaide Vaast, Mother M. Veronica Cordier and Constance Marchand, their benefactress, arrived in Glasgow on 18 June. A skilled teacher, Vaast had come from Merville in northern France and had entered the religious life in 1834. Cordier was the daughter of a prosperous farmer in France’s Saint-Armand district, and Marchand was a young woman of independent means who wished to help establish schools. The trio had been recruited by Peter Forbes, a pragmatic priest from the newly

in Creating a Scottish Church
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Rhodri Hayward

supernormal episodes within their subjects’ otherwise everyday lives: it claimed a universal significance. This transformation, which substituted statistical unities for the lost spiritual unities of the population, was encapsulated in the works of Edwin Diller Starbuck and James Henry Leuba, two authors widely recognised as the original pioneers of the psychology of religion.39 The Clark school of religious psychology The claims of the psychology of religion were predicated upon the idea that the fragmentary episodes of the religious life could be turned into a coherent

in Resisting history
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Laurence Lux-Sterritt

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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Being Irish in nineteenth-century Scotland and Canada
S. Karly Kehoe

preoccupations informed the local experience. During the nineteenth century, French women entered the religious life in greater numbers than any other group, but the Irish were not far behind. Approximately 8,000 women entered Irish convents between 1800 and 1900 and by 1901 sisters and nuns represented 70 per cent of the nation’s religious workforce.2 This flood of women to the religious life extended throughout the diaspora and was a phenomenon that marked the Irish as committed Catholics who stood at the forefront of the Church’s developing social welfare agenda. The extent

in Women and Irish diaspora identities
Kathleen G. Cushing

the city and its culture’. 7 Documentary evidence of his role and activities in the earlier middle ages is scarce. We know even less about the local traditions, practices and customs of religious life – Christian, proto-Christian or otherwise – which inevitably shaped his interaction with his flock. More often than not, the local priest may have been barely adequate for his duties, though this impression may reflect the rhetoric of later church reformers. Perhaps having only a rudimentary knowledge of Latin, little formal theological training, often married with a

in Reform and papacy in the eleventh century