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Religious Change (religious + change)
Selected AbstractsIndigenous Agents of Religious Change in New Zealand, 1830,1860JOURNAL OF RELIGIOUS HISTORY, Issue 3 2000Raeburn Lange First page of article [source] Private Worship, Public Values, and Religious Change in Late Antiquity , By Kim BowesRELIGIOUS STUDIES REVIEW, Issue 1 2010Dennis P. Quinn No abstract is available for this article. [source] Cardinal Pole's Special Agent: Michael Throckmorton, c.1503,1558HISTORY, Issue 315 2009ANNE OVERELL Michael Throckmorton is best known for his peripatetic career as Cardinal Pole's agent. This article underlines the anxieties and dangers of that role, undertaken amidst fears that English agents would assassinate the cardinal. It also investigates Throckmorton's private life as a student in Italy in the 1530s and as a family man, one of a large clan divided by religion. Using the new evidence of his book inventory, it suggests that Throckmorton was a humanist, in whose library editions of the classics were outnumbered by medical texts. His ownership of banned or suspect religious works is set in the context of his friendship with the spirituali in Pole's household at Viterbo, especially the reformer-poet Marcantonio Flaminio. In 1553 Throckmorton carried to Queen Mary the papal bull making Pole the legate responsible for England's reconciliation. After delicate negotiations in England, Throckmorton returned to Mantua and died there in 1558, partly protected from the religious and political turmoil which afflicted Pole's last years. The article concludes by relating Throckmorton's life to wider contemporary experience: European perceptions of English religious change, the ,medical renaissance', Marian persecution, and the complexities faced by erstwhile spirituali. [source] Christian Bodies: Dialectics of Sickness and Salvation Among the Maisin of Papua New GuineaJOURNAL OF RELIGIOUS HISTORY, Issue 3 2003John Barker This article examines the impact of a Charismatic youth fellowship movement among the Maisin people of Oro Province, Papua New Guinea, in the late 1990s. Drawing upon ethnographic and archival sources, I show that the response conforms to a pattern repeated periodically over a century of regional religious movements focused upon eradicating sorcery and promoting health. Over several generations, Maisin have experienced and interpreted Christianity in ways that at once confirm a basic belief in sorcery while prodding the faithful towards increasingly individualistic notions of morality and, thus, new collectivist responses to misfortunes like life-threatening illnesses. Thus, while the main intent of religious movements among the Maisin has remained remarkably consistent, the underlying conception of the links between morality, sickness, and healing has shifted markedly over the years. The article thus demonstrates that Christianity in this Melanesian community has had both conservative and transformational effects upon everyday conceptions of morality, sickness, healing, and redemption. More generally, the article advocates moving the study of religious change in longer contacted regions of Melanesia from a dualistic model that opposes Western and indigenous cultures to one that examines the complex historical development of vernacular Christianity. [source] Mission Encounters in the Colonial World: British Columbia and South-West AustraliaJOURNAL OF RELIGIOUS HISTORY, Issue 2 2000Peggy Brock This paper considers various aspects of the interactions of missions and indigenous peoples in regions of Canada and Australia. An analysis of first encounters indicates that the introduction of Christianity was dependent on both evangelist and client population agreeing to a modus operandi for the mission. The structure and operation of the mission were determined by the pre-existing indigenous society and the financial and personnel resources of the mission organizations. Attitudes towards, and acceptance of, Christianity were not static, they depended on changing material and political circumstances both within and outside indigenous communities. This comparative analysis indicates that religious change was not only negotiated between missionary and "convert," but among indigenous peoples themselves. The decision to profess Christianity was not a one-off decision made by individuals or communities. Rather it was a long process of change which was contingent on the perceived advantages and disadvantages of the mission world and countervailingpressures from within indigenous and colonial societies. [source] | ||||||||||