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held by the group. First, he shared the group’s diagnosis of the modern crisis as resulting from the divide between the sacred and the secular. Christians, he argued, should encourage ‘a truly and fully human life’ in a society shaped by principles of ‘justice’, ‘the dignity of human personality’ and ‘brotherly love’. 88 Maritain, Baillie saw, had the same opponents: Catholic medievalism, secular liberalism, atheist Communism, neo-pagan Fascism and the radical ‘dualism’ of continental Protestantism. 89 Second, Maritain asserted the relative autonomy of religious

in This is your hour

’s version of events. She successfully improved the religious practices and commitment to the spiritual life at Edelstetten, but her time there seems to have been relatively short. Near the end of her life, she was anxious to return to Diessen, where she died on 31 May 1160. Although Mechthild was never formally canonized, 3 much of her vita reads like a typical saint’s life. Engelhard filled the many gaps

in Noble Society

greatly for men and women in post-war England. Regardless of whether we accept the conclusions that Brown drew from this life-history material, the relationship between femininity and religious belief has been established as a vital explanatory terrain for competing narratives of Christian change. The decision to focus on femininity was a response to the popularity of Brown’s thesis, as well as the

in The Pope and the pill
Women and the work of conversion in early modern England

– at least according to her husband’s account – forever a convert, constantly alert to the perils of religious doubt, but also to the possibility of replicating and extending the conversion experience. As Henry put it: ‘as it is the property of a true Conuert, being conuerted her selfe shee endeauoured the conuersion of others’ (G8 v –G9 r ). His Short relation of Marie’s life

in Conversions
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Condamné), described by Bresson himself in conversation as the film of grace par excellence, whose subtitle Le Vent souffle où il veut (‘The wind bloweth where it listeth’) distils the spirit of Jansenism. If two of Bresson’s first three feature films – Les Anges du péché and Journal – take the religious life as their setting, that life, like the God that is its ostensible inspiration

in Robert Bresson
Resistance and revolution

punished. However, to them, eternal life (as opposed to the “second death” of the sinners) is not simply a reward one might receive after the Judgment: it must also be obtained here on earth, and man must fight for it—both on an earthly and celestial level. Even within the purely apocalyptic level, man still has to fight in order to help fulfill the prophecy. This religious belief, which refutes the existence of hell and heaven, is also explained by non-religious reasons, linked to the history of Christianity and to the interpretation of power relations. According to the

in Time and memory in reggae music

5  Wainwright’s faith Like most politicians of his generation, Wainwright was raised as a Christian; but Wainwright’s faith was a more significant element in his life, his politics and the politics of his Party than for most of those contemporaries. The particular form of his Christianity – Methodism – had practical and electoral implications for Wainwright, and in particular invested him with a sense of duty to do God’s work in the mortal world. The strong links between religious belief – especially Non-conformist Christianity – and the fortunes of the Liberal

in Richard Wainwright, the Liberals and Liberal Democrats

temperate sleep was nevertheless forcefully evidenced from the late seventeenth century as the household assumed unprecedented significance as the hub of devotional life for a wide cross-section of Protestants. Sleep-piety and other forms of practical piety were characteristic features of the religious culture of English society after 1660. This culture was formally ruptured by the provisions of the 1662 Act of Uniformity, which required conformity to the Church of England and to the 1662 Book of Common Prayer. The Act led to the ejection of more than 2,000 clergymen from

in Conserving health in early modern culture
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How did laywomen become nuns in the early modern world?

– to explore the character of a nun’s ‘conversion’ to the religious life. Because these three topics touch upon ceremony, material culture, and discipline, respectively, they allow us to probe various facets of female monastic experience. In each instance, this chapter seeks to balance the nun’s experience of these things against the expectations of male ecclesiastics. A nun

in Conversions
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Horace Smith’s Mesmerism

and embitter life’ ( 1846 : 141). This strange but sanguine novel makes the case for a radical transvaluation of death and it draws on Gothic elements to effect this. As Smith acknowledges, ‘we contemplate the descent into the grave with aversion, if not with horror’ ( 1846 : 141), a horror often distended and warped in Gothic scenarios, and it is this that Smith is determined

in The Gothic and death