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Historicist-inspired diagnoses of modernity, 1935
Herman Paul

Introduction ‘“Post-Christian Era”? Nonsense!’ declared one of Europe’s foremost theologians, Karl Barth, in August 1948, at the first assembly of the World Council of Churches in Amsterdam. How do we come to adopt as self-evident the phrase first used by a German National Socialist, that we are today living in an ‘un-Christian’ or even ‘post-Christian’ era? … How indeed do we come to the fantastic opinion that secularism and godlessness are inventions of our time

in Post-everything
Reflections on the emergence of the ‘Schwertmission’ in the early Middle Ages
Uta Heil

In which respects did Christianity, or some Christians, or the Christian Church, support a kind of militarisation in the early Middle Ages? One phenomenon could partially answer this question and exemplify this development, namely the so-called ‘Schwertmission’: the forced conversion to Christianity through the use of violence and the threat of war. 1 This is a new phenomenon of the early Middle Ages, as neither waging a missionary war nor organising mass baptism is known in late antique

in Early medieval militarisation
Marilynne Robinson’s essays and the crisis of mainline Protestantism
Alex Engebretson

Publication of The Death of Adam in 1998 changed Robinson's public identity. For the first time, as demonstrated by the essay “The Tyranny of Petty Coercion”, she presents herself as explicitly religious: I am a Christian. This ought not to startle anyone. It is likely to be demographically true of an American of European ancestry. I have a strong attachment to the Scriptures, and to the theology, music, and art Christianity has inspired. My most inward thoughts and ponderings are formed by the

in Marilynne Robinson
Marjory Harper

poverty that was sometimes aggravated to epidemic proportions by specific economic crises. Undergirding the relief programmes of most of these charities was an evangelical Christian commitment to offer both practical and spiritual help to needy individuals – a commitment that was increasingly reinforced by a eugenic confidence that the future of Britain and the empire could best be secured by the judicious transfer of suitable recruits from the debilitating environment of the mother country’s city slums before their

in Emigration from Scotland between the wars
Hans Christian Anderson
Bulletin of the John Rylands Library
Exegesis and political controversy in the 1550s
Adrian Streete

What is Christian liberty? 1 And is it compatible with female rule? This essay considers both of these questions as they were debated in early modern Europe, but particularly in the work of a number of English and Scottish Protestant political theologians during the 1550s. I argue that, on the one hand, writers like John Ponet, John Knox and Christopher

in Biblical women in early modern literary culture 1550–1700
John Anderson

rule. Nonetheless, many writers have made a connection between Christian thought and democratic ideals. In De Gruchy’s words: western Christendom undoubtedly provided the womb within which the democratic system, as we now know it, gestated, and it also contributed decisively to the shaping of the democratic vision through its witness, albeit ambiguous and severely compromised, to the message of the Hebrew prophets. 1 And for De Gruchy it was the Old Testament critique of injustice and the New Testament promise of

in Christianity and democratisation
Abstract only
David Hardiman

for four beds. The building work was completed in the summer of 1905, just before the rain came. 33 Birkett’s initial medical assistant, Reuben, was replaced in August 1905 by an Indian Christian called John Brand. He was to work with her in Lusadiya for nearly two decades. Writing in January 1906, Jane Birkett reported that Brand had been a success from the start. He had at once gained the confidence

in Missionaries and their medicine
Nicky Falkof

white youth were being pulled into evil cults that indulged in murder, drug dealing, pornography, paedophilia and even cannibalism. 5 These imaginary Satanists were scapegoated by anxious whites, performing the role of what Stanley Cohen calls folk devils ( 1972 ). Fearful rhetoric around violent African nationalist revolution as well as dangerous communists, corrupting foreigners and unruly youth were all pulled into its narrative axis, creating fears of a supernatural enemy that threatened the social fabric of the white Christian

in Worrier state
Anna Bocking-Welch

Christian Aid: the new face of Christian responsibility Religion does not figure strongly in histories of British decolonisation. While scholarship does assess how Christian churches overseas adapted and adjusted to the declining empire, little attention has been paid to the changing relationship between religion and empire within Britain at this time. Sarah Stockwell's work on Archbishop Fisher has reinstated the upper Anglican Church hierarchy in our wider understanding of the political discussions and processes through

in British civic society at the end of empire