Search results

Abstract only
Responses to clerical support for republicanism
Brian Heffernan

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
Abstract only
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
Clare Jackson

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
Laurence Lux-Sterritt

fols 320–4, ‘Of Dispaire’ and fols 309–11 about fear. 158 MUP_Lux_Sterritt_Revised.indd 158 04/01/2017 14:50 TAMING WORLDLY EMOTIONS AND APPETITES 58 ADN, Ms 20H-10, fol. 277. 59 Ibid., fol. 312. 60 Ibid., fols 309–10. 61 Ibid., fol. 314. 62 2 Corinthians 4:6. 63 Baker, in Weld-Blundell (ed.), Contemplative Prayer, p. 177. 64 Ibid., p. 98. 65 Gertrude More, The Spiritual Exercises of the Most Vertuous and Religious D. Gertrude More of the holy Order of S. Bennet and the English Congregation of our ladies of Comfort in Cambray, she called them

in English Benedictine nuns in exile in the seventeenth century
Jews in Portsmouth during the long eighteenth century
Tony Kushner

central Europe’ – as well as English. 19 Nevertheless, it has been emphasised from the earliest historiography of Portsmouth Jewry that ‘members of the congregation were agreed and united in their attachment to the Synagogue, and to everything conducive to its interests’. 20 The obvious dangers, however, of treating Portsmouth Jews as a unified and acquiescent minority were revealed at a religious level through the three schisms that divided the community in the eighteenth and nineteenth centuries. This chapter will deal only with the first which occurred in 1766

in Anglo-Jewry since 1066
Peter M. Jones

sixteenth and seventeenth centuries were nurtured by religious belief, and the eighteenth century would be little different in this respect. Dissenters of various sorts were legion, but non-believers and nonbelieving natural philosophers remained quite rare. In the absence of a master narrative which would enable us to chart the social impact of religion over time, therefore, it makes better sense to divide the question into parts – the parts most likely to further our understanding of the phenomenon of Industrial Enlightenment. Did Protestant Nonconformity facilitate a

in Industrial Enlightenment
Christianity, religion and the League
Helen McCarthy

-going public into the orbit of the League movement. Despite many clergymen’s gloomy fixation upon the spectre of declining religious observance, this public was sizeable and growing, with church membership peaking, according to one estimate, at around 10m in 1930, representing approximately 29% of the adult population.6 Yet lobbying the churches not only facilitated direct access to thousands of congregations but also enabled the LNU to carve out a place for the League in the official discourse of organised religion, whose force was felt far beyond the community of regular

in The British people and the League of Nations
Anna Bocking-Welch

instil their cause into the religious life of local congregations. Under constant pressure to justify their work to supporters at home, missions were dependent on their ability to penetrate grass-roots society. 96 Susan Thorne shows how even in the most isolated rural villages the colonies could be encountered on a regular basis through the local institutions of organised religion. 97 Missionary sermons and publications mapped the Empire for their public, furnishing them with representations of people of different countries and shaping ideas of race, gender, and

in British civic society at the end of empire
The Welsh experience of church polity, 1640–60
Stephen K. Roberts

Church polity and politics in the British Atlantic Chapter 4 ‘One of the least things in religion’: the Welsh experience of church polity, 1640–60 Stephen K. Roberts T he condition of the protestant ministry in Wales was considered as deplorable at the restoration of the monarchy as it had been on the eve of the civil war nearly twenty years previously, and the condition of Wales, both in social and religious terms, remained generally marginal to the concerns of successive regimes at Westminster. Yet controversy over the governance of the church in Wales was

in Church polity and politics in the British Atlantic world, c. 1635–66
Gabriel Glickman

of the constitution and the composition of the royal court, underlain by fluctuating ideas of the linkage between an individual’s private religion and their stance in temporal affairs. Yet a scholarly narrative overwhelmingly devoted to the fears and animosities injected into religious discourse offers an incomplete picture of the relationship between the different congregations. For all the force of the legal structures

in The later Stuart Church, 1660–1714