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The Church of England, migration and the British world

fold. 7 Indeed religious figures were among the first to recognise that there was such a thing as a ‘British world’: Charles Inglis, the Anglican bishop of Nova Scotia, referred to his inhabiting such a thing as early as 1812. 8 Recently, scholars working on the Church of England have explored the varying contributions that Anglican clerics made to the creation of ‘neo’ or ‘Better Britains’. Anglican

in An Anglican British World
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The Church and education

have been displayed by their Dutch predecessors. If they became socially and linguistically assimilated with their congregations, they brought fresh educational and theological outlooks to bear. In the end the DRC became something of a Dutch/Scots hybrid. Religious ideas and practices are modified in their transference across the globe like any others. Aberdeen, Edinburgh, Utrecht, Cape Town, Graaff Reinet (or

in The Scots in South Africa
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sent Collas [Nicholas] þe mas gane syng, sente Ihon toke þat swete offeryng, And By a chapell as y Came. Mery hyt ys. (lines 5–8) In this ‘chanson d’aventure’ we enter a wonderful space in which the saints have stepped down from the painted walls of the church to officiate the mass and ring the bells, calling the congregation to God’s house on earth. Christ and the Virgin are in attendance, portrayed as prosperous donors offering up richly symbolic gifts: Owre lorde offeryd whate he wollde, A challes alle off ryche rede gollde; Owre lady, þe crowne off hyr mowlde

in The church as sacred space in Middle English literature and culture

upon the Catholic juveniles in the course of their reformation. (Murray, 1856: 29) Murray saw the principles of Catholic teaching as playing a central role in the work of the reformatory schools. Catholic religious organisations had played a key role in the colonisation of the area of childcare in Ireland,4 and the foothold of these Catholic religious congregations was further strengthened by the introduction of the reformatory and industrial school legislation in 1858 and 1868. O’Sullivan charts the manner in which Catholic religious congregations colonised the

in Wild Arabs and savages
Open Access (free)

historians have hypothesised that a concern for the religious welfare of the departed may have coloured clerical condemnation of the exodus, there has been little substantiating analysis of the pastoral response of the Irish Catholic Church to the mass out-movement of their congregations.33 Examination of what the Freeman’s Journal termed ‘priests for the emigrants’ has instead been the almost exclusive preserve of ecclesiastical historians, often moonlighting clergy, who have arguably treated the subject of the pastoral response of the Catholic Church with excessive

in Population, providence and empire
Placing the people at the heart of sacred space

religious experience. It is no surprise that the mid-fifteenth century saw the translation into Middle English of the sections of Durandus’s Rationale that dealt with this very relationship and formed the foundation of medieval thinking about architecture, community, and sanctity. What the Church Betokeneth is a text whose renewed relevance shows just how inseparable the 232 The church as sacred space in Middle English literature and culture material building and its congregation really were and it provides the enthusiastic supporters of England’s fair churches with a

in The church as sacred space in Middle English literature and culture

negative political situations and the importance of religious renewal for the rebuilding of public life, rather than on the structural causes of social ills. Of course, there are exceptions, and one of the more interesting of these is Ghana’s Mensa Otabil, a former Anglican who set up the International Central Gospel Church in Accra in 1984. At first sight this is just another ‘faith church’ promising spiritual and material rewards in return for sacrificial giving. Otabil’s books focus on ‘winning’ and achieving success, and his congregation

in Christianity and democratisation
History and context

1 Hospitals and charity: history and context The hospital movement in Europe arose out of a tradition of charity and religious life that originated in the earliest days of Christianity. The perception of who deserved charity and whose responsibility it was to provide such relief changed considerably by the twelfth century as the populations of cities grew and the ability of ecclesiastical institutions to serve them diminished. The perception of personal charity shifted from the idea of caritas to misericordia. Caritas, the term employed in the earlier Middle

in Hospitals and charity

better understanding. Indeed, much of the Pathway emphasized the importance of voluntary religion and the continuing religious education that should occur within each household – a vital supplement to church services within a parish where, as Hill remarked, ‘your congregation is as the 37 thousands of Israel’. Heads of households were exhorted to bring their families to church with them and to make sure that their servants accompanied them both to and from the church, and to discuss the sermon back at home ‘and see that each of my 38 Family have learned somewhat

in The social world of early modern Westminster
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Pastoral care in the parish church

with the visual and material decorations of the parish church, taught the laity how to conduct themselves as good Christians, in particular with respect to the space of the church itself. The requirement for yearly confession meant that the laity needed to be able to identify their sins, and a major area of concern was the sins that took place in and around the parish church. This is crucial because it is specifically the sanctity of the church that is threatened by lay misbehaviour. It is the duty of the parish priest to teach his congregation how to behave in order

in The church as sacred space in Middle English literature and culture