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Refugees at the Manchester Jewish Home for the Aged

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’

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

   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

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
Hidden narratives of Jewish settlement and movement in the inter-war years

numbers and in nature by this east European influx. The religiosity of the community was changed, marked by a greater orthodoxy reflecting the recent roots of the newcomers. For example, in 1919, it was decided to build a mikveh , or ritual bath, which was, in the words of the Polish-born religious leader of the congregation, Reverend Gordon, ‘a most essential thing to our community’. 31 Part of the everyday life in eastern Europe, a mikveh would have been regarded as a (largely) unnecessary luxury to the settled and assimilated Jewish population of Southampton

in Anglo-Jewry since 1066

, 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
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Responses to clerical support for republicanism

that Sweetman had ‘been using the Sinn Fein clubs and workmen’s clubs to stimulate an agitation’.38 The parish priest of Gorey also objected to Sweetman’s activities. Underlying the diocesan clergy’s irritation was the fact that Sweetman had been ‘interfering with the local church by taking congregations away from the local parishes’.39 The presence in a religious house of a priest who engaged in republican activism did not necessarily imply that the entire community held the same views. The Jesuit Father William Hackett 36 MA, BMH, WS1731, John King, pp. 13–14. ICD

in Freedom and the Fifth Commandment

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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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

churches in England, Scotland and Ireland, sustained by a consensus that secure and stable government required religious conformity throughout the three kingdoms. By 1711, however, Episcopacy had been abolished in Scotland and Presbyterianism re-established; Protestant dissenters in England had been granted religious toleration in 1689; and, in Ireland, the rapid growth of Protestant nonconformist congregations continually

in The later Stuart Church, 1660–1714