Search results

Life in a religious subculture after the Agreement

, 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

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

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

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

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
James Baldwin, the Religious Right, and the Moral Minority

In the 1980s, James Baldwin recognized that a major transformation had occurred in the socio-political functions of religion. His critique adapted accordingly, focusing on the ways in which religion—particularly white evangelical Christianity—had morphed into a movement deeply enmeshed with mass media, conservativepolitics, and late capitalism. Religion in the Reagan era was leveraged, sold, and consumed in ways never before seen, from charismatic televangelists, to Christian-themed amusement parks, to mega-churches. The new movement was often characterized as the “religious right” or the “Moral Majority” and was central to both Reagan’s political coalition as well as the broader culture wars. For Baldwin, this development had wide-ranging ramifications for society and the individual. This article draws on Baldwin’s final major essay, “To Crush the Serpent” (1987), to examine the author’s evolving thoughts on religion, salvation, and transgression in the context of the Reagan era.

James Baldwin Review
Uses and Misuses of International Humanitarian Law and Humanitarian Principles

Napoleon III to request a concession in Algeria, came upon the battlefield and the dying, and the spectacle shocked the fervent evangelical (he was one of the founders of the Young Men’s Christian Association, later known as the YMCA). Dunant took an active part in organising first aid for the wounded, regardless of nationality, and later wrote a gripping account of the battle, celebrating the battlefield exploits of the combatants and depicting in unvarnished detail the

Journal of Humanitarian Affairs

), Humanitarianism, Communications and Change ( New York : Peter Lang ). Cottle , S. and Nolan , D. ( 2007 ), ‘ Global Humanitarianism and the Changing Aid-Media Field: Everyone Was Dying for Footage ’, Journalism Studies 8 : 6 , 862 – 78 . Curtis , H. ( 2015 ), ‘ Picturing Pain Evangelicals and the Politics of Pictorial Humanitarianism in an Imperial Age ’, in Fehrenbach , H. and Rodongo , D. (eds), Humanitarian Photography: A History ( Cambridge : Cambridge University Press ), pp

Journal of Humanitarian Affairs
Catholicism, gender and ethnicity in nineteenth-century Scotland

This book examines the changing nature of Catholicism in modern Scotland by placing a significant emphasis on women religious. It highlights the defining role they played in the transformation and modernisation of the Catholic Church as it struggled to cope with unprecedented levels of Irish migration. The institutions and care-networks that these women established represented a new age in social welfare that served to connect the church with Scotland's emerging civil society. The book examines how the church reacted to liberalism, legislative reform, the rise of evangelicalism and the continued growth of Irish migration between the late 1820s and the late 1850s. A mutual aversion to the Irish and a loyalty to nation and state inspired a recusant and ultramontane laity to invest heavily in a programme of church transformation and development. The recruitment of the Ursulines of Jesus, the first community of nuns to return to Scotland since the Reformation, is highlighted as a significant step towards legitimising Catholic respectability. The book focuses on the recruitment and influence of women religious. It also focuses on the issue of identity by considering how gender and ethnicity influenced the development of these religious communities and how this was connected with the broader campaign to transform Catholic culture in Scotland. The book also examines the development of Catholic education in Scotland between the late 1840s and 1900 and prioritises the role played by women religious in this process.

the emergence of the “Solid South.” If religion informed all aspects of Southern society, then it is surely plausible that lynching was as much reinforced by religious sensibilities as by any of the region’s other institutions. Lynching, in other words, was not an aberration from but an organic outgrowth of the theological framework of Southern Protestantism that emerged in the New South where “Protestant Evangelicalism [had] long been the largest Christian tradition, its most prominent and dominant religious form.”2 Yet, even if the connections between Southern

in Cultures of Violence