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Four perspectives (moral community thesis, religious integration, religious commitment, and social networks) guide the selection of variables in this study. Data are from the combined World Values/European Values Surveys for 2000 (50,547 individuals nested in 56 nations). The results of a multivariate hierarchical linear model support all four perspectives. Persons residing in nations with relatively high levels of religiosity, who are affiliated with one of four major faiths, are religiously committed, and are engaged with a religious network are found to be lower in suicide acceptability. The religious integration perspective, in particular, is empirically supported; affiliation with Islam is associated with low suicide acceptability. The findings provide strong support for an integrated model and demonstrate the usefulness of the moral community thesis in understanding suicide acceptability.

The borderland of the val de Lièpvre, with lands in Alsace and in the Duchy of Lorraine, and divided by religion and language, offers a rich collection of sources for the history of witchcraft persecution. The territory sharply reveals what was undoubtedly characteristic of witchcraft trials more widely. The crime of witchcraft was considered abominable before the Christian community and God, and its prosecution justified abandoning many of the safeguards and constraints in legal procedure, whether restrictions on the use of torture, the reliance on dubious testimony or even denial of advocacy to the witches. The action of the judges was nonetheless, as they understood it, the rendering of true justice, by punishing the culprits with a harshness that would expiate their crimes before the community and preserve them from damnation in the face of God's judgment.

The "improved public house" movement in the inter-war years was a central part of the shift towards retailing by the brewing industry. An important part of the reform movement was the alliance between certain brewers, notably Whitbread, and "social workers", particularly those associated with the University Settlement movement in London. Using the papers of Sydney Nevile, the importance of a particular social milieu is outlined, calling into question attempts to align the movement to improve public houses with transatlantic Progressivism. Rather, this alliance drew upon longstanding English traditions of public service and religious affiliation amongst a fraction of the gentry.

The rich archival records of the Holy Office of the Inquisition in Venice have yielded much information about early modern society and culture. The transcripts of witchcraft trials held before the Inquisition reveal the complexities of early modern conceptions of natural and supernatural. The tribunal found itself entirely unable to convict individuals charged with performing harmful magic, or maleficio, as different worldviews clashed in the courtroom. Physicians, exorcists, and inquisitors all had different approaches to distinguishing natural phenomena from supernatural, and without a consensus guilty verdicts could not be obtained.

This essay argues that John Milton's "A Mask Presented at Ludlow Castle" (1634) is influenced by early modern concepts of childhood in a way that critics have not recognized. Childhood was a problematic concept in contemporary religious, pedagogical, and legal discourses. Children were depicted as models of submission, but prone to impetuous indiscretion, and their path to adult agency was strewn with pitfalls, especially in the liminal period of youth. "A Mask" engages with and transforms these discourses. It rejects the political quietism routinely associated with childhood and shows that the child's unique sensitivity may offer a route to a particularly powerful kind of voice.

This paper seeks evidence among our extensive Scandinavian mythological texts for an area which they seldom discuss explicitly: the conceptualisation and handling of illness and healing. Its core evidence is two runic texts (the Canterbury Rune-Charm and the Sigtuna Amulet) which conceptualise illness as a "purs" ("ogre, monster"). The article discusses the semantics of "purs," arguing that illness and supernatural beings could be conceptualised as identical in medieval Scandinavia. This provides a basis for arguing that myths in which gods and heroes fight monsters provided a paradigm for the struggle with illness.

Reading Augustine’s hypothetical description of resurrection bodies through Freud and his critics’ construction of "sexuality," I suggest that Augustine’s mature writings on the resurrection include some-thing like post-Freudian ideas of sexuality, even though the concept itself was not part of Augustine’s conceptual universe. Historicizing "sexuality" frees the concept for revision so that sexuality can be thought of as embedded in social assumptions and arrangements rather than individual, as part rather than essence of the self, and as gendered rather than universal. Collecting and composing hints and clues scattered in Augustine’s sermons and treatises, I sketch a post-Augustinian proposal for an ideal sexuality that is not incompatible with, but extends, elaborates, and refines Augustine’s description of resurrection bodies.

Herbert Brookes was a wealthy businessman, a distinguished patron of high culture in Melbourne society, an anti-Labor eminence who moved comfortably in the highest of imperial circles. The richness of his papers in the National Library provides the opportunity to examine the life of a leading British-Australian, to analyse issues of conscience and purpose that do not figure much in current historiography and perhaps to throw new light on the concerns of the generation that saw its world disrupted after 1914. Using the notion of Protestant stewardship, I have suggested that Brookes' life offers one way into the dynamics of liberalism before the Great War and of loyalism after it.