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Anthony Ascham and English political thought, 1648–50
Author: Marco Barducci

The Puritan Revolution of mid-seventeenth-century England produced an explosion of new and important political thinking. In addition to most famous thinkers, Thomas Hobbes, Sir Robert Filmer and the Levellers, there are other important figures who have been relatively neglected, of whom Anthony Ascham is one. This book is the first full-scale study of Ascham's political thought. Ascham's works were intended to convince lay Presbyterians and royalists to adhere to the policy of national pacification implemented from 1648 by the Independent 'party' within Parliament. From 1648 to 1650 Ascham's propaganda primarily dealt with the issue of the validity of oaths, and insisted on the reciprocal relation between obedience and protection. The first part of Ascham's Discourse focused on 'what things, and how farre a man may lawfully conform to the power and commands of those who hold a kingdome divided by civill warre'. Ascham adopted a twofold line of argument: in the first, he sought to demonstrate that war was consistent with natural law and scripture. Secondly, not all types of war were consistent with the Christian religion and the natural law of self-preservation, only the defensive war. Ascham's natural law theory, which he drew from Hugo Grotius, Thomas Hobbes and John Selden, had therefore both civil and religious implications. Ascham proposed a synthesis between Grotius and Niccolò Machiavelli, underlining the priority of state order over political participation, and justifying war as a means of accessing power only to confirm the necessity of re-establishing order.

Religion and freemasonry
John M. MacKenzie

domesticity and supposedly feminine activities like sewing and cooking. The missions thus contributed to the tremendous outburst of Christian church building around the world, producing literally thousands of churches in colonial territories on all five continents. Almost everywhere, this alien architectural incursion occurred in areas where there were significant non-Christian religions – notably Islam in Africa, the Middle East and throughout Asia, as well as Hinduism and Buddhism, not to mention the religious systems of indigenous peoples outside these world religions

in The British Empire through buildings
Salvador Ryan

3 The devotional landscape of medieval Irish cultural Catholicism inter hibernicos et inter anglicos, c.1200–c.1550 Salvador Ryan In his 1985 survey entitled The Irish Catholic Experience, Patrick J. Corish points to ‘the complexity of the patterns of culture in which Christianity existed in Ireland in the fourteenth and fifteenth centuries, while noting that the source material allows little more than an impressionistic survey of what was distinctive about the Christian religion inter hibernicos as against its equivalent inter anglicos.1 Difficulties arising

in Irish Catholic identities
Abstract only
A. J. Coates

rejection of something else. The pacifist regards non-­violent action in much the same way that the militarist regards war – as an expressive rather than instrumental activity with the power to transform man and the world. In this more morally ambitious form pacifism is chosen as a way of life and a positive good, not simply as a means of avoiding moral contamination. For Christian pacifists, for example, the renunciation of all forms of violence is seen at the same time as the affirmation of the ethic  of love that is at the heart of the Christian religion. It is

in The ethics of war
Els Rose

7 Emendatio and effectus in Frankish prayer traditions Els Rose The effectiveness of worship and prayer was a principle concern of the Franks and took a central position in their interpretation and design of the Christian religion. The Carolingians in particular are known for the way they accentuated a correct practice of worship, including a linguistically correct expression of ritual texts, in order to further the effectiveness of the Eucharistic liturgy and of prayer. As Mayke de Jong phrases it so poignantly:  ‘Obviously, the Carolingian God liked to be

in Religious Franks
David Loewenstein

by Montaigne that Walwyn quotes is from the ‘Apologie of Raymond Sebond ’, a work Walwyn revealingly calls Montaigne’s ‘Of Christian religion’, 47 an indication that Walwyn regards Montaigne highly not only for his political and moral insights (the title of Florio’s edition refers to Montaigne’s ‘Morall, Politike, and Militarie Discourses’), but also for his

in Insolent proceedings
Felicity Jensz

, femininity, respectability and emancipation could be gauged. 119 Evident in many of these debates was the trope that non-Christian religions degraded women. Christian schooling was presented as an avenue for her natural intelligence to be regained so that she could facilitate the spread of the Gospel in her domestic role as mother and wife. The Indian Uprising was a moment in which discussion of secular education and the danger

in Missionaries and modernity
Contemporary witchcraft and the Lancashire witches
Joanne Pearson

. The Murrayite thesis having collapsed, then, modern Witches, Wiccans and Pagans 11 had to come to terms with strong arguments against the survival of a pre-Christian religion indigenous to Britain and Europe: although charms and spells, folk customs, magic, and the ancient mysteries were pagan survivals, ‘paganism had not survived with them, for they were the work of Christians who had detached them from any previous religious context’. 12 One option open to practitioners was to do as sociologist Ken Rees suggests, and act ‘as if’ the myth were true. 13 The

in The Lancashire witches
Torbjørn L. Knutsen

provide some measure of unity and order on the Far West. The most important of these was the Church. It maintained, against all odds, the rudiments of a common Western identity through the Dark Ages. It kept the Christian religion alive; it conserved the remnants of the Roman civilization; it provided a reservoir of literacy. It also spread the light of religion, learning and literacy to the north-western peripheries. The Church became an important force partly because it offered the only ordering structure of central administration in these chaotic times

in A history of International Relations theory (third edition)
Valentina Vitali

This chapter offers the first academic account of one of Indian cinemas’ largest cult phenomena: the horror films of the Ramsay brothers. The Ramsay brothers were most prolific and popular between the late 1970s and the late 1980s, when India experienced the rise of Hindu fundamentalism. During this decade, as before, the Indian state sought to maintain strict control of the economy – a strategy which has historically enabled the film industry to function as a parallel (and not always legitimate) channel for the circulation of money. In this context, small, short-term speculative capital thrived, and the Ramsay brothers were one instance of it. The second part of the chapter examines the ways in which the Ramsay brothers’ horror films capitalised on ingredients that, while borrowed largely from the Hindu and Christian religions, staged new, secular and forward-looking dimensions of Indian subjectivity.

in Capital and popular cinema