Cavanaugh’s essay on societal secularisation provides us with a useful paradigm from which to begin analysing anti-secular alternatives. 1 Exploring this paradigm in all its theological resonances is unnecessary. The political and socio-economic dynamics which it outlines correlate with, and in other ways challenge, French and English Catholic writings about societal organisation.
On the political level, Cavanaugh argues that ‘Eucharistic counter-politics’ have the capacity to undermine the secular State in two
prays, ‘c’est l’Esprit-Saint qui prie en moi quand je demande à Dieu une chose sainte et bonne’. 2 Such action is unimaginable, however, if human relations with God are considered to be an impossibility.
Still, God’s action is arguably more apparent for many French Catholic authors through charismatic events or incidents where the divine touches tangibly on material reality. Various Catholic writers visited the shrines of Lourdes and La Salette, the latter the scene of a prophecy of the Virgin Mary concerning the fate of modern, secularised
This book introduces a discussion of a fundamental paradox concerning contemporary society and government in the United Kingdom of Great Britain and Northern Ireland (UK). There is strong evidence of continuing trends towards a more secular and less religious society and pattern of social behaviour. At the same time, religious doctrines, rituals and institutions are central to the legitimacy, stability and continuity of key elements of the constitutional and political system. Outlining the thesis of secularization, the book attempts to account for the failure of secularisation theory. The oaths of the accession and of the coronation of the monarch are the central affirmative symbolic acts which legitimate the system of government of the United Kingdom of Great Britain and Northern Ireland (UK) and the place of the monarchy at the apex of the political system. The book explores some remote and dusty corners of the constitution of the UK that might be of some importance for the operation of the UK political system. The 1953 coronation ad many features of the 1937 coronation on which it was modelled. The religious rituals of the UK Parliament appear to be much more fixed and enduring than those devised in the context of devolution since 1999 to resolve tensions between the religious and political spheres in the 'Celtic' regions. A profound limitation of Anglican multifaithism as a doctrine for uniting the political community is its failure to connect with the large secular population.
Drawing upon a multi-disciplinary methodology employing diverse written sources, material practices and vivid life histories, Faith in the Family seeks to assess the impact of the Second Vatican Council on the ordinary believer, alongside contemporaneous shifts in British society relating to social mobility, the sixties, sexual morality, and secularisation. Chapters examine the changes in the Roman Catholic liturgy and Christology, devotion to Mary, the rosary and the place of women in the family and church, as well as the enduring (but shifting) popularity of Saints Bernadette and Thérèse. Appealing to students of modern British gender and cultural history, as well as a general readership interested in religious life in Britain in the second half of the twentieth century, Faith in the Family illustrates that despite unmistakable differences in their cultural accoutrements and interpretations of Catholicism, English Catholics continued to identify with and practise the ‘Faith of Our Fathers’ before and after Vatican II.
From its earliest days, horror film has turned to examples of the horror genre in fiction, such as the Victorian Gothic, for source material. The horror film has continually responded to cultural pressures and ideological processes that resulted in new, mutated forms of the genre. Adaptation in horror cinema is a useful point of departure for articulating numerous socio-cultural trends. Adaptation for the purposes of survival proves the impetus for many horror movie monsters. This book engages generic and thematic adaptations in horror cinema from a wide range of aesthetic, cultural, political and theoretical perspectives. These diverse approaches further evidence the horror genre's obsession with corporeal transformation and narratological re-articulation. Many horror films such as Thomas Edison's Frankenstein, John S. Robertson's Dr Jekyll and Mr Hyde, David Cronenberg'sVideodrome, Abel Ferrara's Body Snatchers, and Terence Fisher's The Gorgon are discussed in the book. The book sheds welcome light upon some of the more neglected horror films of cinema's first century, and interrogates the myriad alterations and re-envisionings filmmakers must negotiate as they transport tales of terror between very different modes of artistic expression. It extends the volume's examination of adaptation as both an aesthetic process and a thematic preoccupation by revealing the practice of self-reflexivity and addresses the remake as adaptation. The book analyses the visual anarchy of avant-garde works, deploys the psychoanalytic film theory to interpret how science and technology impact societal secularisation, and explores the experimental extremes of adaptation in horror film.
On 25 July 1968, Pope Paul VI shook the world. His encyclical letter Humanae
Vitae rejected widespread calls to permit use of the contraceptive pill and
deemed artificial contraception ‘intrinsically evil’. The Catholic Church is now
commonly identified as the antagonist in a story of sixties sexual revolution –
a stubborn stone resisting the stream of sex-positive modernity. There has been
little consideration of how Catholic women themselves experienced this period of
cultural upheaval. This book is about the sexual and religious lives of Catholic
women in post-war England. It uses original oral history material to uncover the
way Catholic women negotiated spiritual and sexual demands at a moment when the
two increasingly seemed at odds with one another. The book also examines the
public pronouncements and secretive internal documents of the central Catholic
Church, offering a ground-breaking new explanation of the Pope’s decision to
prohibit the pill. The materials gathered here provide a fresh perspective on
the idea that ‘sex killed God’, reframing dominant approaches to the histories
of sex, religion and modernity. The memories of Catholic women help us
understand why religious belief does not structure the lives of most English men
and women today in the way it did at the close of the Second World War, why sex
holds a place of such significance in our modern culture, and crucially, how
these two developments related to one another. The book will be essential
reading for not only scholars of sexuality, religion, gender and oral history,
but anyone interested in post-war social change.
This book offers historical reappraisals of freedom of speech and freedom of the press in the early modern anglophone world. Prompted by modern debates about whether or not limitations on free expression might be necessary given religious pluralism and concerns about hate speech, it brings together historians, political theorists and literary scholars, and offers a longue durée approach to the topic. It integrates religion into the history of free speech, and rethinks what is sometimes regarded as a coherent tradition of more or less absolutist justifications for free expression. Contributors examine the aims and effectiveness of government policies, the sometimes messy and contingent ways in which freedom of speech became a reality, and a wide range of canonical and non-canonical texts in which contemporaries outlined their ideas and ideals. It is shown that – on this issue at least – the period from 1500 to 1850 is a coherent one, in terms of how successive governments reflected on the possibility of regulation, and in terms of claims that were and were not made for freedom of speech. While not denying that change can be detected across this period, in terms of both ideas and practices, it demonstrates that the issues, arguments and aims involved were more or less distinct from those that characterise modern debates. As a collection it will be of interest to religious and political historians, intellectual historians and literary scholars, and to anyone interested in the history of one of the most important and thorny issues in modern society.
Exploring tensions between the secular and the sacred in Noah, the
‘least biblical biblical movie ever’
the world they live in, such a subject could not possibly be depicted in a film’ (xix). For Noah ’s detractors, arguably the point of contention was not that the subject could not be depicted, but that it should not be depicted in a film in this way . As this chapter will demonstrate, Noah ’s most vocal opponents are politically motivated. Their protestations represent opposition and reaction to the threat of increasing secularisation in Western society, and the diminishing power and authority of religion. The controversy surrounding Noah , therefore, is
existing accounts surrounding the ‘reception’ of the
Second Vatican Council by these English Catholics, and explores the ways
in which these histories diverge from the analysis adopted within this book.
The final section contextualises English Catholicism within a broader
‘mainstream’ historiography of the post-war period, encompassing
concerns about secularisation and religious diversity, and the fundamental
shifts in morality and respect for authority and tradition associated with
the 1960s, as well as shifting leisure cultures and social mobility.
In 1936, David
Benjamin Franklin, Samuel Smiles and Victorian moralism
Individualist thrift: Benjamin Franklin,
Samuel Smiles and Victorian moralism
Benjamin Franklin and the secularisation of thrift
The onset of a more individualistic rationale for thrift can in large part be
attributed to a secularisation of the concept. The direct aim of Puritan thrift was
not to make profit, but to do what was moral and right under the eyes of God.
However, as the Augustinian sense of Puritan thought began to win through,
making profit became increasingly acceptable as a way to guard against other
‘evils’ –even in the eyes of the