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A new materialist approach / Creideamh
Anna Hickey-Moody

In this chapter, I develop a new materialist philosophy of faith. Through mobilising affect theory and writing from the new materialisms, I demonstrate how faith operates as both a form of what Spinoza (1996) calls ‘joy’ and, alternatively, what Lauren Berlant (2011) calls ‘cruel optimism’. I show that a change in the capacity to act (affect), such as that which is

in Faith stories
Emma Tomalin
Olivia Wilkinson

Introduction In this paper we further explore findings from ethnographic research carried out alongside a humanitarian project called ‘Bridging the Gap (BtG): The Role of Local Faith Actors in Humanitarian Response in South Sudan’. Our research had two overarching aims. First, we aimed to discern the barriers that stand in the way of engagement between local faith actors (LFAs) and international humanitarians (IHs), particularly considering the

Journal of Humanitarian Affairs
What the COVID-19 Pandemic Has Shown Us about the Humanitarian Sphere’s Approach to Local Faith Engagement
Ellen Goodwin

. This lead many to experience food insecurity, protection challenges and mental health and psychosocial crises during the pandemic. In response to the varied primary and secondary impacts of the COVID-19 pandemic, humanitarian organisations enacted multi-sectoral responses. For many of the international faith-inspired organisations (IFIOs) engaged with for this research, and for several international humanitarian organisations such as the World Health Organization (WHO), this

Journal of Humanitarian Affairs
Open Access (free)
Chris Toumey

14 Faith Chris Toumey I used to be younger. In 1987 I conducted an ethnography of the creationist movement as my dissertation research. Wonderful it was to be in the midst of the granddaddy of science and religion controversies in the years when creationism packaged itself as scientific creationism. That experience filled my head with ideas about relations between science and religion. A note to our European readers, including the British: yes, I realise it is beyond strange that in a major Western nation a large proportion of the population continues to

in Science and the politics of openness
Abstract only
Literary form and religious conflict in early modern England

This book explores a range of literary and theatrical forms as means of mediating religious conflict in early modern England. It deals with the specific ways available to mediate religious conflict, precisely because faith mattered more than many other social paradigms. The first part explores the ways in which specific religious rituals and related cultural practices were taken up by literary texts. In a compelling rereading of the final act of 'The Merchant of Venice', the book investigates the devotional differences informing early modern observances of Easter. Subsequently, it explores the ways in which Christmas provided a confessional bridge uniting different religious constituencies. Goodnight ballads were not only commercially successful pieces of public entertainment but also effective forms of predominantly Protestant religious persuasion. The book's consideration of Elizabethan romance links the literary form to the sacrament of the Eucharist, and argues that the Eucharist debate had an impact on Elizabethan romances. The second part 'Negotiating confessional conflict' provides a rereading of When You See Me You Know Me, exposing the processes of religious reform as an on-going means of mediating the new normality of confessional plurality. It examines the potential of the tragic form by a reading of the play The White Devil, and discusses the ideological fault line in the views of witchcraft. The book also shows that Henry V anticipates later sermons of John Donne that served to promote 'an interrogative conscience'.

The English union in the writings of Arthur Mee and G.K. Chesterton
Julia Stapleton

spiritual whole, bound together by ties of religion. As Stuart Jones has pointed out, the origins of Englishness in this mould lie in the Liberal Anglican interpretation of history of the first half of the nineteenth century. Through the work of Matthew Arnold, F.D. Maurice and J.R. Seeley, Liberal Anglicanism was shaped into a wider stream of thought and pitted against the crisis of faith associated with

in These Englands
Abstract only
Fitna in the Travels of Ibn Jubayr
Joshua C. Birk

use of fitna in the Riḥla have asserted that for Ibn Jubayr it meant both ‘civil strife’ and ‘temptation’. Netton argues that fitna was central to the alienation that Ibn Jubayr experienced in Christian territories. He observes that the author’s use of the word ‘often signals, or reinforces, a certain sense of the strange, the alien or the exotic’ that threatened to cause Muslims to deviate from their faith. 1 Davis-Secord expands the importance of fitna further. She argues that Ibn Jubayr sees it as ‘the primary cause of disunity in the world’. 2 Granara

in Rethinking Norman Italy
Matt Cole

5  Wainwright’s faith Like most politicians of his generation, Wainwright was raised as a Christian; but Wainwright’s faith was a more significant element in his life, his politics and the politics of his Party than for most of those contemporaries. The particular form of his Christianity – Methodism – had practical and electoral implications for Wainwright, and in particular invested him with a sense of duty to do God’s work in the mortal world. The strong links between religious belief – especially Non-conformist Christianity – and the fortunes of the Liberal

in Richard Wainwright, the Liberals and Liberal Democrats
R. N. Swanson

Instruction in the details of the faith was chiefly received from priests, either through a detailed syllabus of points which had to be covered, or through discussion of particular aspects via sermons. The short list of the contents of the faith compiled by John Drury as part of his task of parochial instruction at Beccles is

in Catholic England
Sir Thomas Aston at the deathbed of his wife
Rosemary Keep

anguish from a bereaved husband; rather, it is a highly sophisticated, extremely detailed and profoundly religious work, which is at the same time a natural response to a family tragedy, a contemplation on mortality and a manifestation of piety which invited its viewers to examine their own faith and engage in spiritual reflection. This portrait draws together several key moments in the human life cycle, most notably birth, childhood, adulthood, parenthood and death. The proximity of birth and death in the

in Religion and life cycles in early modern England