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Ritual performance and belonging

term ‘tactical religion’ to define a trajectory of religion that works within a dominant gender order, but also uses religion to subvert that order or push beyond it. As an example, she refers to Brenda Brasher’s (1998) study of how conservative Christian women in the United States form women’s networks and study groups within their congregations. While accepting male dominance in the church as such, they use their religious activities to forward their own agendas. Brasher’s case is in many ways similar to what has been described in this book. The Iraqi women engage

in Iraqi women in Denmark
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Prophets as a religious movement rather than a radical sect. Their emphasis on pneumatic inspiration over a strictly codified doctrine and rituals federated across religious, national and linguistic boundaries in an irenic attempt to reconcile Judaeo-Christian denominations into a universal Church. In so doing, their enthusiasm emancipated faith from its institutional borders and soon even from its physical walls through open-air congregations. The intense physicality of their raptures, combined with their claims to prophecy, glossolalia and thaumaturgy, thus reminded

in Enlightening enthusiasm
Silent and betrayed

long time. This was a period of great uncertainty for many, as members of religious congregations shed their habits and many practices that had been compulsory were abandoned, such as the obligatory Friday fast, women covering the head in church and so on. Indeed, to lament these practices was regarded as confirmation of excessive religiosity. I recall a nun chiding me in religion class when I asked why it was that fasting for three hours before communion was a requirement (under pain of venial sin) until recently and now was no longer regarded as such. She retorted

in Tracing the cultural legacy of Irish Catholicism
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life, and women, like never before, flocked to the convents and proceeded to stretch and redefine its boundaries. The vast majority of those who entered were from the middle class and were confirming the bourgeois commitment to the moral improvement of society. France and Belgium were the cradles of this rejuvenation and many of the women who helped to rebuild, reinvent or construct religious communities and congregations there would go on to play pivotal roles in the expansion of the church in Britain, Canada, the United States and Australasia. The first two

in Creating a Scottish Church

MUP FINAL PROOF – <STAGE>, 08/05/2013, SPi 5 Parliamentary devolution, church establishment and new state religion in the UK In 1936, the historian A.L. Rowse perceived that there was a ‘slow march’ to the disestablishment of the Church of England. Yet, despite the evident and considerable social changes since then, the growth of both secularism and religious pluralism and the experiences of the newer devolved Parliament and assemblies, the Church of England remains, in the twenty-first century, as the established church of the UK and its Parliament, while the

in Monarchy, religion and the state

pamphlet distribution. Nonetheless their volunteering was increasingly and vitally important in maintaining their religious congregations. By the 1850s all Methodist Connexions were struggling to maintain their membership, competing with each other, with Nonconformist congregations, with a reviving established church, and with the growing number of secular attractions available in cities. For the ­Primitive Methodists and Bible Christians, who had experienced strong growth in previous decades, this was especially distressing.48 At the 1853 Primitive Methodist Conference

in Women and the shaping of British Methodism
Tracing the transformation of Irish Catholicism through the eyes of a journalist

of tens of thousands of children in residential institutions run by eighteen Catholic religious congregations during the twentieth century. To date, over 15,500 of those children (now adults) have been compensated by the Irish State, receiving an average €63,000 each. The Ryan Commission heard evidence covering the period from 1914, but the bulk of its work addressed the period from the early 1930s to the early 1970s. Accounts of abuse by over 1,700 witnesses, given in relation to 216 institutions, were detailed in the report, which ran to over 2,600 pages. More

in Tracing the cultural legacy of Irish Catholicism

votes to 123.133 Furthermore, the foundation of a system of State lycées for girls in 1880 was arguably aimed at secularising the country’s most religiously active constituency rather than at wider equality; women were destined to raise not Christians but democratic, republican citizens.134 The very existence of religious schools was seen as a threat to the unity of the Republic, though for some time to come – much to the chagrin of the anticlerical press135 – local councils were still calling on religious congregations to staff their school. Nevertheless, from the

in Catholic literature and secularisation in France and England, 1880–1914
And other questions about gender, race, and the visibility of Protestant saints

Christ’s rule on earth, the publication of Exceeding riches of grace promotes the idea that Sarah Wight is herself an extraordinary conduit of divine grace. The radically religious had a delicate line to walk. They celebrated the extraordinary receptivity of grace of certain members of their congregations, while they also assured most other members of the congregation that

in Conversions
Coping with change

Gillis did, though it is unlikely that Chalmers inspired this idea, was to recruit a community of women religious to Edinburgh. When the Ursulines of Jesus, an upper-class French female congregation, arrived in 1834 they inaugurated a new era of church development by reintroducing convent life to Scotland. Crucially, their arrival installed an active female dimension in the Catholic Church and represented a radical departure from everything that Scottish Catholicism had previously known. The establishment of convents enabled the real work of church transformation to

in Creating a Scottish Church