Search results

Andrew J. May

Of the early life of Thomas Jones there is sparse documentary evidence, and nothing written in his own hand until August 1839 when he applied to the LMS to be sent overseas as a missionary. The question of what knowledge and practices Jones carried with him, both in terms of religious belief and practical know-how, is important in determining both the force

in Welsh missionaries and British imperialism
Barbra Mann Wall

Missionary Sisters of Our Lady of the Holy Rosary (Holy Rosary Sisters) and the Immaculate Heart of Mary (IHM), Mother of Christ Sisters. The first two began as Irish congregations, or orders, whereas the latter is a religious congregation of Nigerian women. The focus on missionaries’ viewpoints provides insight into a neglected aspect of the post-colonial era in sub-Saharan Africa, the decolonisation and independence periods and what happened to healthcare during violence and massive displacement of people. Through their religious congregations, Catholic sisters worked

in Colonial caring
Emigration and the spread of Irish religious influence
Sarah Roddy

congregation in 1850, ‘There is not such a religious people on the face of the earth – so attached to their faith – so attached to their clergy’.19 The strength and resilience of Irish faith was matched by its ancient ‘purity’. Michael Phelan, an Irish-Australian Jesuit, noted that ‘Ireland had never belonged to the Empire of the Caesars’ and thereby cut off, had been ‘saved from its corruption and final ruin’. In an 1862 pastoral letter, Paul Cullen observed the spreading by emigrants of ‘the faith which they inherited from St Patrick, and which had been handed down to them

in Population, providence and empire
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
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
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
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
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
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