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John Anderson

. In such circumstances it was hardly surprising that the majority of church activists supported the Nationalist cause, and in the late 1930s church publications often depicted Franco’s army as fighting a religious crusade. 9 Many leading churchmen hoped that the Nationalist victory would not only see off the (as they saw it) communist inspired anti-clerical threat but that it would enable them to restore their privileged position within the country. The more idealistic hoped for a political context within which a new evangelisation of the country could take place

in Christianity and democratisation
John Anderson

cultural nationalism and opposition to sexual license and homosexuality – but also because the church leadership sought recognition and incorporation into elite circles. Yet whilst one can focus on church elites seeking upward social mobility, it also tied in with their core theological commitment to creating the best conditions for evangelisation and church growth, a goal that was placed well above commitments to human rights or particular political regimes. And when Mugabe’s policies led to an economic decline that affected their core constituency at the turn of the

in Christianity and democratisation
Life in a religious subculture after the Agreement
Gladys Ganiel and Claire Mitchell

Project’ involved inviting other religious groups to ‘evangelise’ them, which meant visits to Muslim, Quaker, atheist, Jewish, Hindu, Russian Orthodox, Free Presbyterian and Scientologist groups in Belfast. All of these activities represent a very self-conscious crossing of political and religious boundaries, driven by the conviction that they can really learn something worthwhile

in Everyday life after the Irish conflict
The European Other in British cultural discourse
Menno Spiering

infection by an alien ‘system of morality’) is easily associated with Europe. One of the Brexit mottos was that Britain should not be ‘ruled by Europe’. If Catholics have ceased to be ‘outlandish’, the same cannot be said of their outland: Europe. By the nineteenth century, the English view of Europe as a cultural and religious outland was well-established. Europe was habitually portrayed as a dark, dangerous continent that was either to be avoided or evangelised. After the defeat of Napoleon in 1815, it became possible again to tour Europe. This was a great

in The road to Brexit
Simon Schama

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
David S. Moon

man inspired to the loftiest heights, he inevitably, and as a matter of course, intones or chants his fervid thoughts. No! English reader, let us at once confess neither of the above words adequately express this peculiarity. It is something between a chant and a song, but greatly unlike either. (Titan, 1858: 346) Russell Deacon (2006: 56) notes how in Wales the ‘new religion’ of socialism came to displace that of the chapel in people’s hearts. But if the content of that faith changed, the style of evangelising the faith remained. At its most basic hwyl names an

in Labour orators from Bevan to Miliband
Abstract only
A short history
Graham Harrison

task of evangelising and the values of abolition (Price, 2008: 5). This humanitarianism was constructed for a British audience, a ‘domestic culture of empire’ (ibid.: 10). There is a fascinating historiography of the fortunes of British missions: the complexity of their encounters with African societies, their relationship to state-driven processes of colonisation, the rivalries between different missions in different parts of Africa, their often patronising attitude towards African subjects, and so on. What is worth emphasising here is the fact that returning

in The African presence
Contesting conscription
Daniel Conway

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
Abstract only
Geoff Horn

impression of blaming the unions for the nation’s economic predicament.53 Set against the Government’s emollient approach, Prentice’s speech was considered overtly provocative. He appeared to suggest that the unions had not done enough and that their leaders should now commit themselves more fully to acting as the Government’s anti-inflation enforcers, evangelising to their shop-floor members about the need for wage restraint. The speech did in fact stress that this was a developing national crisis, and it required ‘every group and every individual’ in society to take

in Crossing the floor
John Anderson

, existing groups were able to flourish and develop, opening new churches and educational institutions, freely educating their clergy, engaging in teaching and charitable activities, and spreading their message through the media and in public places. The vast majority of these groups were home-grown, though because some were previously ‘underground’ and much maligned by the Soviet media they often appeared exotic or strange to many Russians. At the same time a variety of religious groups outside the country were now allowed to evangelise or to support their religious

in Christianity and democratisation