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Tobias B. Hug

5287P IMPOSTURES MUP-PT/lb.qxd 14/10/09 15:12 Page 64 Chapter 4 . Prophets and visionaries, possessed and exorcists – all religious impostors? he occurrence of religious individuals who claimed spiritual power and thought themselves prophets, exorcists or healers is not a peculiarity of the early modern period, but rather a transhistorical and transcultural phenomenon.1 Plato, for instance, writes in the Republic of ‘[m]endicant priests and soothsayers’, and Origen in Contra Celsum of ‘sorcerers who profess to do wonderful miracles’.2 The Bible warns of

in Impostures in early modern England
Pamila Gupta

representing the Dominican order, the Congregation of St Filipe Neri, and the Order of the Observantes. Not only do these religious men stand guard over Xavier’s corpse during the three nights of his public exposure but they assist in chanting the ‘Te Deum’ and performing the High Mass. Thus, in the absence of the Jesuits, these other priests (both ordered and secular) are called upon by state officials to

in The relic state
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David J. Appleby

language of the farewell sermons allowed Bartholomean authors to posit highly controversial concepts that alarmed, threatened and offended opponents, whilst generally remaining within the letter of the law. For various reasons, contemporaries of all persuasions regarded the Act of Uniformity as an issue of pivotal importance. But where Pepys anticipated 218 218 Conclusion the historical implications of the Great Ejection and others such as Sheldon and L’Estrange regarded it as a religious and political watershed, the authors of the farewell sermons suspected something

in Black Bartholomew’s Day
Refugees at the Manchester Jewish Home for the Aged
Bill Williams

annexe’ at 202 Cheetham Hill Road, officially opened by Otto Schiff and consecrated by Rabbi Altmann on 18 June,5 the rest placed in lodgings (the rent paid by the Home) in the immediate vicinity, 300 Refugees at the Manchester Jewish Home for the Aged from which they were to come to the Home for their (free) meals. The whole operation, the Board pointed out diplomatically, had the backing of Nathan Laski, whose ‘judgement was sought on any major problem’.6 One beneficiary of the arrangement was Dr Ludwig Hammelburger, the religious teacher from Wurzburg am Main, who

in ‘Jews and other foreigners’
David J. Appleby

Testament gave preachers the necessary tools with which to construct critiques of kings, kingship and political authority, it was used sparingly. The Book of Revelation, meanwhile, was rather more widely used as a main text, contributing to a sense of the historical moment in the farewell sermons which can best be described as apocalyptic. II Even in normal times, early modern religious culture ascribed immense significance to eschatological and historical cycles. But these were not normal times: Thomas Lye warned his congregation that a hurricane was coming.18 Matthew

in Black Bartholomew’s Day
Jennifer Lloyd

   LLoyd_03_chap 5-8.indd 171 17/09/2009 10:04 women and the shaping of british methodism quickening and invigorating of the graces of believers.’20 Revivals had two purposes: while hoping to attract new converts they also reinvigorated religious fervor in existing congregations. While they could be spontaneous and home-grown, from the 1840s they were increasingly managed events based on the short-term residency of a professional revivalist, often American. Calvin Colton, a New York Presbyterian and author of History and Character of American Revivals (1832

in Women and the shaping of British Methodism
Jeremy Gregory

The presence of the Church of England in North America offers an interesting case study of the later Stuart church, where some of the issues and problems encountered by the church in Old England were transplanted to British North America, but also where the radically different religious, political, and socio-cultural contexts across the Atlantic threw up new challenges for the church. This chapter will focus

in The later Stuart Church, 1660–1714
Brian Sudlow

, rejecting individual secularisation means not totally abandoning buffered individuality, but opening it to the possibilities which religious porosity makes available. Verlaine and Thompson exemplify in other words the openness of which immanence is capable. Marriage In a period of waxing secularisation which had seen divorce legislation and, in France, considerable hostility to religious congregations, it is no surprise that Christian marriage and the monastic life become key concerns for many Catholic writers. Seen in

in Catholic literature and secularisation in France and England, 1880–1914
Benjamin J. Elton

Chapter 7 The theology of J.H. Hertz .H. HERTZ’S THEOLOGY placed him in the traditional group within the acknowledgement school, although he was influenced by its scientific, romantic and aesthetic branches. We can see this in Hertz’s attitude to the major issues of Jewish belief: the Pentateuch and the rest of the Hebrew Bible, the Oral Law, the development of halakhah, his philosophy of mitsvot, Jewish mysticism, the Messiah and the afterlife. We examine Hertz’s position on secular learning, non-Jews and nonJewish religious movements, and on Jews and Jewish

in Britain’s Chief Rabbis and the religious character of Anglo-Jewry, 1880–1970
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Benjamin J. Elton

behave – in other words, a theology. This book is an analysis of Britain’s Chief Rabbis over the ninety years between 1880 and 1970, and the impact they made upon Anglo-Jewry’s religious character. In attempting this analysis I examine the theologies of the Chief Rabbis and their contemporaries in depth. So much attention will be paid to theology because, I argue, the key to understanding why individuals took certain actions, why they opposed some individuals and movements and supported others, is differing theologies. Two synagogues could hold a near-identical service

in Britain’s Chief Rabbis and the religious character of Anglo-Jewry, 1880–1970