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Keith P. Luria

as miracle workers, which would have provoked suspicion. Many of the women converts the accounts describe, though from an exotic land, would have looked perfectly recognisable and acceptable to European Catholic readers. They were important leaders and protectors of Catholic evangelising efforts, pious wives or celibates zealously guarding their chastity. Each exemplified a

in Conversions
Helena Goodwyn

the evangelising impulse of the ‘gospel’ to insist upon institutional reform of the ‘social’ at a time of ‘intense, transnational traffic in reform ideas, policies, and legislative devices’ (Rodgers, 1998: 3). Rodgers identifies this period of Western moral and religious re-evaluation as beginning in 1870, coinciding with, or precipitating, the Second Industrial Revolution, and ending with the Second World War. Considering the implications of Harkness’s and Stead’s engagement with these discourses – the social gospel movement – provides a context for Harkness

in Margaret Harkness
Thomas Ligotti and the ‘suicide’ of the human race
Xavier Aldana Reyes and Rachid M'Rabty

Second, antinatalism does not seek to evangelise; its ultimate purpose is not to transform or radicalise non-believers. Antinatalism, for Ligotti, is a thought experiment that reflects his own beliefs about the pointlessness of human existence and, as he has made clear on various occasions, is a proposition he does not think stands any chance of catching on, given that it goes against everything that has kept the fabric of human life alive for thousands of years. Antinatalism is more than a simple opinion, however, for ‘while no one can prove that there is any

in Suicide and the Gothic
Abstract only
The burden of words in Women; or pour et contre
Christina Morin

have shared this belief in the need for evangelising proselytism. Indeed, in comparison to Eva’s gentle nurturing of her students with the Bible, the strident evangelising efforts of Mr Wentworth and his friends are denounced as subversive rather than unifying, and their characteristic ‘enthusiasm’ condemned as socially and politically rebellious. For Maturin, this ‘enthusiasm’ – defined by Methodists

in Charles Robert Maturin and the haunting of Irish Romantic fiction
Jesús Tronch

days’ (III.viii.22) have not been put forward by any previous editor. More than relieving – to some extent – one’s anxiety to justify a new edition of the play, these readings vindicate that there is always room for fresh re-examination of the texts, and that one can never call an edition ‘definitive’. As Tanselle keeps evangelising, ‘it is in the nature of all works in intangible media [such as verbal

in Doing Kyd
Abstract only
Rachel Adcock, Sara Read and Anna Ziomek

/20/2014 9:40:07 AM Hannah Allen faith, and not only this, but that female writers could help to support and evangelise their friends and co-religionists. Her work shows her referring to the popular work of Edmund Calamy, who admitted her to his Presbyterian congregation at St Mary Aldermanbury, and whom she would have heard preach regularly. In her work she refers to a sermon of his at the funeral of Lady Elizabeth Moore, which was published in The Godly Mans Ark (1657); Moore evidently suffered under the burden of sin, very much like Allen, and Calamy includes some of

in Flesh and Spirit
Eiléan Ní Chuilleanáin

centuries.16 The translation of the Bible into Irish, since the patrons and translators regarded it as essential for Protestant evangelisation, belongs in this category. Alongside the scriptures in the native vernacular, we observe translations aimed at other groups, such as the seventeenth-century translation of the Psalms from an Armenian version to the learned vernacular, Latin, by the judge, MP and Trinity professor Dudley Loftus in 1661, and the French version of the Book of Common Prayer by the minister of the French Church in Dublin in 1665.17 All of these kinds

in Dublin
‘The fantastic ethnography’ of Sir Walter Ralegh and Baconian experimentalism
Line Cottegnies

to the Spanish strategy of forced conversion and renaming, and his silence about the question of evangelising. The anthropologist Neil Whitehead has shown, in fact, how Ralegh’s text, more than others, qualifies as protoethnography because it reflects something of the local practices and records muted echoes of native discourse, even if Ralegh did not always understand what

in A knight’s legacy
Contexts and intertexts
Jago Morrison

autobiographical writings make clear, the cultural dialectic that structured his upbringing was between the world of the Christian mission, on the one hand, and Igbo traditional culture, on the other. In an interview with Dennis Duerden in 1965, the author described some of the typical evangelising activities in which he was expected to participate Morrison_Achebe.indd 4 26/05/2014 12:03 Speaking from the middle ground  5 as a child (evidently pursued with less vigour than expatriate missionaries would have liked): When I was growing up it was not very common to see people

in Chinua Achebe
Open Access (free)
The male leader’s autobiography and the syntax of postcolonial nationalism
Elleke Boehmer

mentors George Padmore, W. E. B. Du Bois, Simeon Bankole Wright, Dr Aggrey, Jomo Kenyatta and Nkrumah himself, while the ‘mottos’ and ideas of the Jamaican Marcus Garvey, he tells us, also ‘captivated’ him. Although of different ideological stripes and geographical locations, all those named are committed nationalists critical of colonisation. In a revealing conclusion to his mini-narrative of interconnected influence, Azikiwe writes: ‘I resolved to formulate my philosophy of life, so far as was practicable, towards the evangelisation of universal fatherhood, universal

in Stories of women