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Hilary M. Carey

Ibid. , p. 276. 59 R. MacGinley, Foundations of Australian Congregations of Religious Women: An Investigation (Sydney, 1979). 60 Fogarty, Catholic Education in Australia , 2, p. 286, footnote 81

in Empire, migration and identity in the British world
Abstract only
Andrew R. Holmes

promoting religious reform, fostering denominational pride, and asserting their loyalty to the United Kingdom.3 These comments suggest that Presbyterians should not have been concerned with Patrick and the early Irish Church. However, from the 1830s onwards, a variety of Presbyterian writers grappled with Ireland’s patron saint and in so doing used Patrick as a means of contributing to contemporary debates about historical scholarship, Church organisation, missionary activity, and identity politics. A study of Presbyterian interpretations of Patrick in the nineteenth

in Making and remaking saints in nineteenth-century Britain
Open Access (free)
Katherine Aron-Beller

possession of Jews, a particular course of action which brought the tribunal into direct contact with the Jewish community, is also analysed. Finally, the role of the Holy Office in Jewish life and the reaction of the Modenese Jewish community to their proceedings are discussed. Although there was a uniform theoretical perspective on the part of the Congregation of the Holy Office towards the prosecution of Jews, tribunals in northern Italy were not able to exercise a standardized practical approach. Jews had varied juridical rights and living arrangements in each

in Jews on trial
Discovery
Rosemary O’Day

conclude that there was no popular Protestantism before 1558, we should note the evidence of very marked local variations. Margaret Spufford’s Contrasting Communities (1974) indicated the considerable difference in religious feeling between the populations of three villages. Willingham had a secret Protestant conventicle as early as Mary’s reign, an enthusiastic Protestant congregation thereafter, anti-episcopal spokesmen in the 1630s and, afterwards, a thriving Congregationalist church. Dry Drayton, on the other hand, despite having in its midst for twenty years the

in The Debate on the English Reformation
Martin Heale

cause be the conservation of religion which cannot be observed unless by religious communities dwelling together in any adequate number and sufficient congregation; but the religious dispersed in these very small and imperfect monasteries do nothing other than bring religion into disrepute and confirm a bad opinion of religion. Accordingly let it be

in Monasticism in late medieval England, c. 1300–1535
Lester K. Little

friend, admirer, and patron of both orders, and they in turn participated energetically in the campaign on behalf of his canonisation, their later claims had the benefit of verisimilitude. The historical truth mattered little given that he had become a saint for all eternity back in 1297. No one was going to have to prove that the king of France belonged to any religious order. Not so for the wine porter of Cremona. 2 Figure 19 This anonymous portrait of Alberto, unmistakably a

in Indispensable immigrants
Benjamin J. Elton

Chapter 9 From the Second World War to the Jacobs Affair in this book of the Chief Rabbis’ thought and policies from 1880 until 1945 enables us now to consider developments after that date in their proper context. Scholars have argued that there was a significant shift in the religious character of Anglo-Jewry between 1945 and about 1970, and we can examine whether that was indeed the case. The most significant event in Anglo-Jewish religious history in that period was the Jacobs Affair. It is around that controversy that most discussion is based, and I therefore

in Britain’s Chief Rabbis and the religious character of Anglo-Jewry, 1880–1970
Peter Maxwell-Stuart

grip on all its ministers and congregations. It is therefore simple Protestant propaganda which makes people think of Scotland as a Presbyterian country. There were Catholic enclaves in plenty; the Episcopalian Church (essentially an Anglican version or imitation), flourished in various parts of the Lowlands; and a variety of -isms which rose to bestrew the religious landscape, like mushrooms in the night.41 In 1690, to be sure, the Westminster Parliament had attempted to impose Presbyterian government on Scotland by statute, but the results were not what that body

in Beyond the witch trials
Abstract only
David J. Appleby

, and with religious rioting in London and elsewhere. Dissenters’ meeting houses in the West Country were attacked in 1715, just as they had been a few years earlier during the Sacheverell controversy.12 There was also disunity within the nonconformist community in Devon itself, with internecine feuding that would eventually lead to the ejection of two ministers from their Exeter congregations in 1719.13 After so many decades circulating in manuscript form, the decision to publish Atkins’s sermon in Exeter itself during a time of such intense local and national unrest

in Black Bartholomew’s Day
Abstract only
Peter Davies and Robert Light

opportunities for their congregations. This is often seen as showing a resolve to improve the health of the body, as well as of the mind, by promoting ‘rational recreation’. It was part of a general movement to reform traditional working-class leisure habits, which were increasingly seen as incompatible with the values of modern society. Promoting these activities was also an effective means of encouraging church attendance. As well as providing the crucial commodity of land on which to play, religious organisations were able to assist in the organisation and running of clubs

in Cricket and community in England