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Dolto, psychoanalysis and Catholicism from Occupation to Liberation
Richard Bates

their disagreements about who should practise psychoanalysis and what exactly it was for. The resulting split in the movement had complex causes, but this chapter contends that underlying politico-religious tensions, linked to choices made under the Occupation, were a factor. The desire of Catholic thinkers grouped around the journals Psyché and Études carmélitaines to reconcile Catholicism and psychoanalysis, specifically by focusing on the theme of guilt, created tensions with some Jewish analysts that were connected to

in Psychoanalysis and the family in twentieth-century France
Coping with change
S. Karly Kehoe

to better accommodate the cultural and regional variation that had become more pronounced. Redrawing these boundaries enabled the three new Vicars Apostolic, those titular bishops appointed as delegates of Rome in lieu of an official church hierarchy, the freedom to manage their missions independently. This was particularly useful since needs in the east differed widely from those in the west, and the rural north, historically the epicentre of Scottish Catholicism, was fading into the background as the urban populations began to dominate. As a consequence of this

in Creating a Scottish Church
S. Karly Kehoe

1 Scotland’s Catholic Church before emancipation For much of the period between the Reformation and the nineteenth century, Catholicism existed on the periphery of Scottish society, its survival fraught with uncertainty in an atmosphere of institutionalised anti-Catholicism and extreme poverty. The Scottish Mission, a term used to describe the Catholic Church in Scotland between 1603 and 1878, when it had no formal governing hierarchy, had been thrown into complete disarray by the Reformation. Those who remained Catholics went underground, keeping their

in Creating a Scottish Church
Lucy Underwood

reception of the Reformation martyrs illuminates questions concerning the social and cultural development of Catholicism: how converts, longstanding Catholic communities, and the Irish immigrants who swelled Catholic ranks throughout the century related to each other, and how Catholic leaders responded to these changes.5 It also relates to the appropriation of history: throughout the nineteenth century, rival versions of the Reformation informed cultural consciousness as well as occupying historians. If the 1886 beatifications were indicative of wider confessional

in Making and remaking saints in nineteenth-century Britain
Geoff Baker

Chapter 2 . William Blundell and the wider world B lundell’s patronage of Catholicism extended beyond the networks of friends and family that aided his survival. His support for his co-religionists emanated from the Little Crosby estate to include Catholics throughout the British Isles and those exiled on the continent.1 He used his estate as a refuge for Catholicism, making every effort to protect his Catholic tenants. This protection was not selfless and through the employment of a leasing system he ensured that his leaseholders stayed Catholic. Not only did

in Reading and politics in early modern England
Norman Bonney

, and the reverse is the case in eight. However, in only four do Roman Catholics outnumber Protestants – Belize, Canada, Grenada and St Lucia. The realms collectively constitute, then, a population of subjects of the monarch that are predominantly Christian of unknown degrees of commitment but with a substantial minority with other religions, no recorded religion or no religion. The two largest Christian denominations, Anglicanism and Roman Catholicism, each have the attachment of about one-fifth of the combined population, but the Anglican support is heavily

in Monarchy, religion and the state
Abstract only
A Vatican rag
Alana Harris

, beginning to this examination of English Catholicism in the period after 001-031 FaithFamily Ch 1 Intro.indd 1 24/04/2013 15:43 2 Faith in the family the Second World War and the religious changes in Britain in the decades that followed. As a starting point, in a pithy and irreverent fashion, it identifies many of the popular pieties, ritualised devotions and forms of spirituality that are examined throughout this book – the mass and the Eucharist, the rosary and associated Marian devotions, votive candles and devotions to the saints. The stimulus for the song – the

in Faith in the family
Elaine A. Byrne

characteristics, its sympathies and antipathies, its notions of things, its line of conduct, and so on; and all these things go to make up what is called the national character of a people’.68 For Burke and his contemporaries in the Irish Catholic Church, Irishness was defined as membership of the Catholic faith which accepted a Catholic mindset. The corollary of this nationally circumscribed Catholicism was a political culture which embraced authoritarian authority, hierarchical values and deferent conservatism. In the wake of the ‘Devotional Revolution’ in the late nineteenth

in Political corruption in Ireland, 1922–2010
Bryan Fanning

Henry paintings of the rural landscape, on Irish bank notes, in the plays of John B. Keane and many others, in John Ford’s movie The Quiet Man, in tourism advertising campaigns as well as in intellectual texts such as The Hidden Ireland by Daniel Corkery.25 The second main plank of the cultural nation-building project that did much to define post-independence representations of Irish identity was Catholicism. Amongst some intellectuals, cultural de-colonisation goals and Catholic antipathy to the Reformation and the Enlightenment sat well together. Insofar as

in Irish adventures in nation-building
Catholicism and devotion in The Smiths
Eoin Devereux

4 ‘Heaven knows we’ll soon be dust’: Catholicism and devotion in The Smiths Eoin Devereux ‘In six months time, they’ll be bringing flowers to our gigs’ (Morrissey, 1983)1 Introduction In this chapter I focus on the Catholic and broader religious dimensions of The Smiths. In doing so, I locate the significance of their Catholicism and their fans’ obvious devotion in the context of recent debates concerning the apparent nexus between popular music and religion. What we might term as either the ‘theological’ or ‘occultural’ turn within analyses of contemporary

in Why pamper life's complexities?