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Paganism, infidelity and biblical punishment in the Capitulatio de partibus Saxoniae

, known as Pal. Lat. 289.18 This manuscript 13 ARF, s.a. 782, p. 62; Annals of Lorsch, s.a. 782, p. 33. 14 Einhard, Vita Karoli, c. 7, p. 10. 15 For contemporary ideas about the Saxon mission, see I.  Wood, The Missionary Life. Saints and the Evangelisation of Europe 400–1050 (Harlow, 2001), 79–99, esp. pp. 85–6. 16 Thus Eigil, Vita Sturmi abbatis Fuldensis, ed. P. Engelbert, Die Vita Sturmi des Eigil von Fulda. Literaturkritisch-historische Untersuchung und Edition (Marburg, 1968), c. 23, p. 158. See further H. Beumann, ‘Die Hagiographie “bewältigt

in Religious Franks
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Gottschalk of Orbais and the predestination controversy in the archdiocese of Rheims

Chazelle, Crucified God, pp.  174–5. G. Schrimpf, ‘Die ethischen Implikationen’, pp.  169–70, and ‘Hraban und der Prädestinationsstreit’, pp. 147–8, makes a similar argument, emphasising that moral life was a sign of election. 35 Hincmar, Ad reclusos et simplices, ed. Gundlach, pp. 260–2; Hincmar, De praedestinatione Dei, PL 125, cols 84–5, c. 2. 36 J. Palmer, ‘Rimbert’s Vita Anskarii and Scandinavian mission in the ninth century’, Journal of Ecclesiastical History, 55 (2004), 235–56. 37 I. Wood, The Missionary Life: Saints and the Evangelisation of Europe, 400

in Hincmar of Rheims

work of remaking Britain and evangelising it into Christian virtue; that it was an enterprise involving all the constituencies glaringly missing from the realm of Old Corruption, such as women, the provinces and new industrial towns, all this meant, I think, both at the time and two hundred years later, that it was possible to celebrate the event as an act of national rebirth; as a restoration, if you like, of a long vanished Christian order. In 1807, the Act was supposed to have laid the foundations for an empire that, freed from the taint of blood money, would

in Religion and rights
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negotiated significant modifications to the Tridentine decrees on enclosure in order to take on the teaching of girls from modest (even poor) social backgrounds in their innovative day schools. Thus, their evangelisation reached out beyond the walls of the cloister and implied daily and direct interaction with the world.5 Other congregations, such as the congregation of NotreDame, negotiated new forms of approved, semi-enclosed female religious life.6 More striking still was the figure of Mary Ward who, with a group of followers who became known as ‘English Ladies

in English Benedictine nuns in exile in the seventeenth century

as the minister of Canons Ashby, a former abbey church that the Drydens regarded as a peculiar, something between a house chapel and a parish church. At Canons Ashby Dod appears to have served the Dryden family but also to have evangelised the locality, and he was repeatedly pursued for preaching without a licence, although the authorities were reluctant to move too decisively against such a popular and aged divine, by then in his late fifties. From 1611 the Bishop of Coventry, Richard Neile, moved against Dod and he was forced to leave 170 Adlington_Chaplains_08

in Chaplains in early modern England
Enthusiasm and Methodism

-inspired mechanistic explanation of God’s providential superintendence of the natural world in miracles and prodigies applied to his explanation of human actions like evangelising and writing, as well. The Doctrine of Grace targeted Conyers Middleton in its first half; John Wesley served as the target for its second half. Wesley’s Methodists were but 337 William Warburton ‘modern Fanatics’ and like their fellow fanatics since antiquity had falsely claimed for themselves the Holy Spirit’s influence. To catch out imposters, Warburton advised applying the ‘Apostle’s Rule’ from James

in Reformation without end
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British accounts from pre-Opium War Canton

’s massive population? How did it explain Chinese values? What did it mean for Christian evangelisation? Which sources could be trusted? How had China’s history affected its present? The general conclusion was that China’s history had not developed much since reaching its zenith many centuries earlier, whereas Britain’s had changed dramatically in less than one century. How could one explain China

in The cultural construction of the British world

and societies. Potentially fertile fields for economic production, migrant settlement and religious evangelisation, as well as landscapes evocative of profound aesthetic responses, inflected how these spaces were written about, incorporating authorial concern but not subservient to it. The specificity of the landscapes encountered by travellers and explorers, artists and officials, privileged certain

in Representing Africa
Contesting conscription

the 1980s: their performances were infused with zeal and a confidence that may not have been present had the churches not taken the stand that they had. Individual objectors’ willingness to explain their beliefs on platforms across the country also reflected the Christian evangelising base from which many of them came. Ivan Toms explained that many people accused him of being a politician and not a true Christian, but he replied, ‘If your faith is not affecting your politics, then it is not a faith at all’ (ECC Perspective, September 1987). Philip Wilkinson said

in Masculinities, militarisation and the End Conscription Campaign
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Protestants in Britain and America financed the thousands of missionaries who set out to evangelise the colonies. Many Americans believed the job could be completed within a generation. 7 Christianity became the ‘prism through which all knowledge of the world was refracted’ and biblical concepts of race and colour ‘othered’ entire colonial populations. Protestant ideologies blurred the hard edge of colonial power and redefined empire as ‘a trust’. It was, they said, a national responsibility to be exercised for the benefit of

in Conflict, politics and proselytism