Search results

Abstract only
Post-war modernity and religious vocations
Carmen Mangion

religious life. From the nineteenth century, they followed Irish migrants to mission territories, meeting their spiritual needs through Catholic education, health care and social welfare. 67 The economic struggles of the 1940s and 1950s led to yet another mass migration of Irish. 68 Women were a significant constituent of this wave. Irish historian Caitriona Clear argues that women’s emigration should be understood in an additional context: ‘the coming of age of a generation of women who wanted to change their lives’. She highlights the harsh realities of married life

in Catholic nuns and sisters in a secular age
Hayyim Rothman

‘not merely the youth of the people, but the making-youthful of its spirit (Steinberg 1925 , 60).’ Steinberg's respect for the haluzim did not extend to the Zionist movement as a whole. While he credited it with ‘straightening the bent back of the people (Steinberg 1925 , 17),’ his praise stopped there. As we observed earlier, many of Steinberg's contemporaries opposed Zionism on the grounds of its utopianism, Palestine being supposed too resource-poor to support mass migration. Steinberg countered that it was ‘ not utopian enough (Steinberg 1952 , 200

in No masters but God