Jews in Portsmouth during the long eighteenth century
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
‘Of Dispaire’ and fols 309–11 about fear.
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
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
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
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
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
Church polity and politics in the British Atlantic
‘One of the least things in religion’:
the Welsh experience of church polity,
Stephen K. Roberts
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
Missionary Sisters of Our
Lady of the Holy Rosary (Holy Rosary Sisters) and the Immaculate
Heart of Mary (IHM), Mother of Christ Sisters. The first two began
as Irish congregations, or orders, whereas the latter is a religiouscongregation of Nigerian women. The focus on missionaries’ viewpoints
provides insight into a neglected aspect of the post-colonial era in
sub-Saharan Africa, the decolonisation and independence periods
and what happened to healthcare during violence and massive displacement of people.
Through their religiouscongregations, Catholic sisters worked
Of the early life of Thomas
Jones there is sparse documentary evidence, and nothing written in
his own hand until August 1839 when he applied to the LMS to be sent
overseas as a missionary. The question of what knowledge and
practices Jones carried with him, both in terms of religious belief
and practical know-how, is important in determining both the force
Emigration and the spread of Irish religious influence
congregation in 1850, ‘There is not such a religious people on
the face of the earth – so attached to their faith – so attached to their
clergy’.19 The strength and resilience of Irish faith was matched by its
ancient ‘purity’. Michael Phelan, an Irish-Australian Jesuit, noted that
‘Ireland had never belonged to the Empire of the Caesars’ and thereby
cut off, had been ‘saved from its corruption and final ruin’. In an 1862
pastoral letter, Paul Cullen observed the spreading by emigrants of
‘the faith which they inherited from St Patrick, and which had been
handed down to them