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Arlette Jouanna

secularisation of the state, traces of which are visible in the Edict of Nantes, where, paradoxically, they co-exist with the processes which strengthened the king’s sacrality. Reflection on the Massacre of August 1572 thus contributed to the difficult learning process of religious tolerance and, in the longer term, reinforced the legitimacy of the right of the governed to protection against arbitrary power and to check the acts of those who govern; it also illuminated the fundamental debate over the conditions of legitimate obedience and its relation to the demands of the

in The Saint Bartholomew’s Day Massacre
Church, State and modernity in contemporary Ireland
David Carroll Cochran

the ‘affirmation of ordinary life’ that seeks to alleviate suffering and uphold the dignity of everyday persons around the world (Taylor 1999: 16, 25). In Taylor’s view,‘we live in an extraordinary moral culture, measured against the norm of human history, in which suffering and death, through famine, flood, earthquake, pestilence, or war, can awaken worldwide movements of sympathy and practical solidarity’ (1999: 25). These moral achievements have deep Christian roots, but they needed secularisation’s dethroning of Christendom to become more fully realised and

in Tracing the cultural legacy of Irish Catholicism
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Radical no more
Jeffrey R. Wigelsworth

deists were not modern. Nonetheless, generations of Enlightenment historians have positioned them as the founding 205 9780719078729_5_end01.qxd 11/26/08 10:35 Page 206 Deism in Enlightenment England fathers of what has been traditionally defined as the movement leading to the French Revolution and modernity.7 In Radical Enlightenment Israel located English deists as part of a Europe-wide movement, the goal of which was to topple monarchy and usher in an era of secularisation – in short to create our modern democratic world. To build this image, he relied heavily

in Deism in Enlightenment England
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S. Karly Kehoe

early stages of the nineteenth century had come from those who were seen as outsiders, those who were either converts to Catholicism or had been born outside Scotland. England’s Oxford Movement, which was a critique of the perceived growing secularisation of the Church of England, sparked a Catholic revival that had significant ramifications for Catholicism north of the border, particularly in the conversion of a number of prominent individuals who would inject both money and passion into reforming and rebuilding a tired and beaten church. Sr Agnes Xavier Trail, the

in Creating a Scottish Church
Open Access (free)
Cécile Laborde

contrast to countries that experienced a slow, incremental process of secularisation, whereby the state progressively shed its non-secular attributes and the established Church slowly relinquished its political and social power to make way for religious pluralism, France experienced the brutal – or at any rate confrontational – assertion of an autonomous civil power struggling to impose a secular, republican order against the claims of religious supremacy made by the Catholic Church.13 In the light of this historical heritage, it would be ‘reductive’14 to understand

in The culture of toleration in diverse societies
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Mary Donnelly and Claire Murray

, at best, and the ­normative foundations for decisions remain largely unexplored. The stifling impact of religious ethos, in particular that of Catholicism, is often cited as an explanation for the lack of debate around ethical issues in healthcare in Ireland in the past (McDonnell and Allison, 2006). However, given the increasingly secularised nature of contemporary Irish society (Inglis, 1998), it is no longer feasible to attribute an ongoing lack of debate to this source. Moreover, simple stereotyping based on conceptions of Catholicism or secularism is largely

in Ethical and legal debates in Irish healthcare
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‘Thoroughly untidy’: changing burial culture, 1850–2007
Julie Rugg

consequence. Cremation rhetoric in the nineteenth century – which is often taken as a signal for disregard or loathing for the corpse – rather, reflects fears that containment of the urban dead may not be possible. This case study also provokes reflection around issues of burial and secularity. This author has – with others – been guilty of connecting a rise in cemetery use with secularisation and a loss of authority for the Church of England. In actuality, as much as this book has demonstrated, the Church retained substantial control over burial provision until 1900, and

in Churchyard and cemetery
Catholicism and devotion in The Smiths
Eoin Devereux

music provocatively suggests that the sacred continues to be a feature of popular culture. Instead of seeing pop, rock or dance music as a secularising force and as a polar opposite to the religious and the sacred we can, it is suggested, see a significant overlap between the two. Popular culture has regularly been the target of moral panics about its supposed capacity to negatively influence younger minds. It has been variously understood as a force of corruption, a promoter of materialism and hedonism, and as a powerful source of secularisation. However, writers

in Why pamper life's complexities?
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Mark O’Brien

universally welcomed and did not go unchallenged. There was, it seemed, no shortage of individuals or institutions willing to take offence at, and challenge the nature of, journalistic scrutiny. By the 1980s, this new generation of journalists had migrated to mainstream media outlets –​thus upping the ante in terms of challenging institutions to be accountable and transparent. That this new mode of journalistic inquiry coincided with a period of political instability, an economic crisis, and a push-​back by the Catholic Church against what was viewed as secularising forces

in The Fourth Estate
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Alison Hulme

Puritans, Quakers and Methodists and the impact of religious thrift on social, economic and cultural attitudes and behaviour. Chapter  3 follows this by examining how Benjamin Franklin secularised the thrift of his forefathers, making it a specifically American value at the time, and how this had its European counterparts through Victorian 5 Introduction 5 moralism. In ­chapter 4 the spiritual, some would argue political, thrift of Henry Thoreau is posited as an antidote to Franklin and what came before, and his insistence on thrift as a sensuous practice is analysed

in A brief history of thrift