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difficult. For Jones, the nineteenth century witnessed – what he christened – ‘the Break’, a shift in consciousness that divides modern man from a pre-modern understanding of the world. The transition from a world of myths to a world of formulae has far-reaching implications for the possibility of sacrament and sign as vehicles of meaning. 27 As he concluded with regard to his own hermetic masterpiece The

in Cultural identities and the aesthetics of Britishness
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Jews, Gypsies, and Jacobites

England, to ‘be naturalized by Parliament, without receiving the Sacrament of the Lord's Supper’. 97 The purpose of this legislation was not the general acceptance of Jews into Britain; naturalization would still require the passage of a private act of Parliament, which would be in the reach of only a few of the wealthiest of England's 8000 Jews. 98 On April 16, 1753, the bill passed the House of Lords

in Britain and its internal others, 1750–1800
Benjamin Franklin and the American frontier, the Moravians, and the nature of reason

become a battleground in the Anglo-French war over possession of the continent. At Gnadenhueten ‘French Indians’ had massacred eleven of their brethren while they were sitting for supper – a sacrament of blood and wounds that must have reminded the Gracehall congregation of the sufferings of martyr Jan Hus, from whose Church they claimed episcopallic descent, burnt at the stake

in Colonial frontiers

of view, is a religious duty in the nature of a sacrament invested with sanctions of the highest character, which retain their hold upon the sympathies and customs of the people, because they can be traced back with exceptional freedom from modifications to very early times. Wherever there are Hindus there marriage holds a place it is

in Gender and imperialism
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The Neuendettelsau missionaries’ encounter with language and myth in New Guinea

. 35 Richard M. Dorson, ‘Folklore in the Modern World’, in Richard M. Dorson (ed.), Folklore in the Modern World (The Hague: Mouton Publishers, 1978), p. 12. 36 David C. Ratke, Confession and Mission, Word and Sacrament: The Ecclesial Theology of Wilhelm Löhe (St Louis: Concordia, 1989), p. 31. 37 Quoted

in Savage worlds
Britons and Irish imperial culture in nineteenth-century India

, many Indian Catholics had been paying too much attention to religious pomp and ceremony. Not enough attention, he maintained, had been paid to the practical requirements of the mission itself, such as providing education and welfare for India’s poor, or the ministering of the sacraments. 21 Though not specifically an Irish phenomenon, these were all important initiatives undertaken in the years

in The cultural construction of the British world
Radical religion, secularism and the hymn

’ sermons after which he would ‘[a]dminister the Sacrament according to the New Jerusalem Rites. Halleluiah!’ In an article entitled ‘A New Prayer’ Symes pulled no punches: ‘We thank thee that thou has raised up unto thyself a pious and holy Attorney-General, a burning and a shining light in the midst of the dark and sceptical government that now rules this colony.’ Befitting a church, music-making was

in Sounds of liberty

, leading novenas and processions, dispensing the last sacraments, at times even heading the local sanitation boards. They represented the notion, antithetical to the army surgeons’, that sickness was both a moral as well as a physical state. 77 San Pablo suffered much during the reconcentration and this the townspeople could not be expected to forget so quickly. The town centre was transformed into one of

in Imperial medicine and indigenous societies
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Western science or racist mythology?

, is their corruption and licentiousness that our country is being utterly depopulated ... [We] need from [your] Kingdoms no other than priests and people to teach in schools, and no other goods but wine and flour for the holy sacrament: that is why we beg Your Highness to help and assist us in this matter, commanding your factors that they should send

in Western medicine as contested knowledge

about a kilometre from the main Loreto convent. In colonial times the Jesuits provided priests, who would administer the sacraments to Loreto, including the Eucharist and confession. However, it was a different order of teaching brothers, the Irish Christian Brothers, located near to the Loreto compound, that had closest jurisdiction over Loreto’s affairs. This latter relationship was not always a

in Learning femininity in colonial India, 1820–1932