Search results

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
Abstract only

Church’s different branches. The alternative was a colonial Church made up of self-governing, self-financing congregations, each free to choose their own ministers and make changes to Anglican doctrines and liturgy. Though the high church model of Church expansion left room for dioceses to exercise control over their own affairs, this would go hand in hand with moves to enforce discipline and uniformity

in An Anglican British World
Open Access (free)

the main thrust of his reports, the Oblate mission in the United States was a resounding success, packing the churches in the parishes it visited to the point of having to divide the congregations. One week was assigned to married women, the next to unmarried women, and the same again for men, instead of the usual four weeks for all-comers. These people, Shinnors observed, were ‘as full of faith and fervour as if they still lived in their own homes’.7 Moreover, two of his American clerical critics, Smith and John Ryan, were the American-born sons of an Irish

in Population, providence and empire

of same-​sex marriage. The second is that the Court would need to decide that the interests of a same-​sex couple who wanted a particular religious organisation to marry them outweighed the rights and beliefs of an entire faith and its congregation as a whole. The third is that the Court would need to discount the importance of article 9 of its own convention, which guarantees freedom of thought, conscience and religion. That would be rewriting the rules not just for one religious organisation in England and Wales, but for all religious organisations in all 47

in Law in popular belief
Abstract only

authorities knew, certain persons in the south of Scotland were destroying churches, religious places, and the ornaments of the same, and they requested that the burgh authorities take charge of the church’s vestments and altar-plate until the ‘uproir and tumilt war put to tranquilite be the antient and wyse counsell of the realme’. 2 The personnel of St Nicholas were not alone in their concern over the

in Death, life, and religious change in Scottish towns, c.1350–1560

’s perception of its own public image’.21 Adler used sermons to intervene in religious controversies within the Jewish community. When there was agitation to remove Hebrew from the service Adler retaliated with a sermon, published as Hebrew, the language of our prayers, which affirmed the value of Hebrew prayer and appealed to the congregation to learn the language.22 When the Hampstead Synagogue voted to install an organ to play on the Sabbath, Adler went to the synagogue and preached a sermon denouncing the idea, which was then not implemented.23 When the Jewish Religious

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

printing, particularly of the Bible, in local languages. While this facility was open to much abuse, such as in the dissemination of pornography, its value in supplying a more uniform set of rules and ideas to preachers who could then pass on the messages to congregations from Peru to Padua ensured that this became a universal struggle not just a series of local battles. But, once again, this cut both ways, and what one side could do the other could attempt to match. The Reformation, Professor Eisenstein again writes, was the first movement of any kind, religious or

in Munitions of the Mind

’ being an attractive religious career for women at the end of the century. These women’s lives exemplified both their determination to be heard in religious settings and their willingness to adapt to circumstances and overcome obstacles. They were not alone; a substantial number of women in Methodist sects spoke in public, and a few managed to make careers in religion despite opposition from all-male hierarchies and prejudice in their congregations. They had to be adaptable, to take advantage of new opportunities as others closed to them. Initially they flourished in

in Women and the shaping of British Methodism

addition to religious duties, Haweis was active as both a popular lecturer and writer on many subjects, but above all on music. He was music critic for Pall Mall Gazette and Truth and produced other major works including My Musical Life (1891) and a travel account, Travel and Talk (1896). 3 Haweis’s account of his globetrotting as a popular lecturer to

in Sounds of liberty

Resources Catalogue 2006 (Dublin: Veritas, 2006), p. 2. 70 See ccatheduc_doc_17041998_directory-for-catechesis_fr.html (accessed 3 January 2013). 71 Irish Catholic Bishops’ Conference, ‘Launch of New Catholic Religious Education CurriculumandProgramme’,29September2015,availableat (accessed 14 March 2016). 72 Catholic Bishops’ Conference press release, ‘Launch of Catholic Primary  Schools in a Changing

in Schools and the politics of religion and diversity in the Republic of Ireland