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Life in a religious subculture after the Agreement
Gladys Ganiel and Claire Mitchell

, 2010: 3). So religion in Northern Ireland is not dead. And among certain groups, such as evangelical Protestants, it continues to thrive. Evangelicals comprise between 25 and 33 per cent of the Protestant population (Mitchell and Tilley, 2004 ). 2 Evangelicals are usually defined by beliefs about the Christian faith. According to Bebbington’s classic

in Everyday life after the Irish conflict
Susan Royal

The topic of this book is the reception of the lollards among evangelicals and Protestants in the sixteenth and seventeenth centuries. 1 The loosely connected groups of late medieval English heretics whom scholars call ‘lollards’ have aroused contentious debate for centuries. Notoriously difficult to define, lollard heresy was, in broad terms, characterised by the rejection of transubstantiation, the orthodox understanding of the Eucharist in which the material of the bread and wine were changed into the body

in Lollards in the English Reformation
T. M. Devine

7 THE SOCIAL IMPACT OF PROTESTANT EVANGELICALISM In many parts of the early eighteenth century Highlands the established presbyterian church of Scotland had limited impact. Areas of catholic loyalty existed in the islands of Barra and South Uist and in the western mainland districts of Arisaig, Moidart and Morar and indeed, in the early 1700s, the presbyterians thought that popery was intent on expanding from these districts into other enclaves. In many other parts, episcopalianism was dominant and even, although subjected to persecution by both church and state

in Clanship to crofters’ war
David Ceri Jones

In an anonymous letter published in the evangelical magazine The Weekly History during the summer of 1741, Howel Harris, one of the pioneers of the Welsh Methodist movement, wrote: ‘I would advise every one of them [the members of the Methodist movement] for the general good of the Christian Republick, to send you an account of what they have experienced of the work of God upon their souls, which you may insert in your weekly paper.’ 1 The ‘Christian Republick’ of which Harris spoke was an international

in Wales and the British overseas empire
John Wolffe

This article explores evangelical perceptions of the Reformation, with particular reference to the commemoration in 1835 of the tercentenary of the publication of Coverdales English Bible. The first half of the nineteenth century saw a growth in evangelical interest in the Reformation, although historical understanding of the sixteenth century was initially unsophisticated and simplistic equations between past and present were widespread. The 1835 commemoration exposed a tendency to use history as a tool in contemporary controversies between Anglicans and Protestants Dissenters, as well as in the polemics of both against Roman Catholics. It also, however, helped to stimulate the growth of serious scholarly inquiry and publication about the Reformation, notably in the formation (1840) of the Parker Society. The commemorations of the tercentenaries of the accession of Elizabeth I (1858) and of the Scottish Reformation (1860) provide concluding vantage points from which to view the development of historical understanding of the Reformation during the preceding quarter century.

Bulletin of the John Rylands Library
Bulletin of the John Rylands Library
John M. MacKenzie and Nigel R. Dalziel

Pringle was a figure of both the frontier and the Cape capital. He moved between the two, viewing himself as a patriarch and observant protagonist of settlers in the one and as a liberal writer and evangelical controversialist in the other. He travelled overland between the frontier and Cape Town in 1822, a journey which inspired some of his poems. In these he applied a romantic

in The Scots in South Africa
Bulletin of the John Rylands Library
Bulletin of the John Rylands Library
Rachel Cope

Although Catherine Livingston Garrettson (1752–1849) initially encountered feelings of isolation upon converting to Methodism, she discovered that the written word allowed her to engage in relational rather than solitary religious experiences. Over time, the written word helped her create a web of meaningful ties with imagined and actual kin and motivated her to form, develop and foster additional relationships in multiple contexts. Garrettson’s story thus demonstrates the need to consider how the real and imagined communities encountered through reading and constructed through writing have played a role in the spiritual development of early American women. Indeed, women’s experiences serve not simply to explain aspects of American social development, but to illuminate their broader world of connections – familial, religious, social and literary.

Bulletin of the John Rylands Library