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Carmen Mangion

Vatican II , which situates Europe’s liberal Catholicism within the long 1960s. 61 These works address the politicisation and radicalisation of Catholics, particular Catholic laity and clergy, but hardly acknowledge the efforts of male and female religious. 62 In addition, this ‘Europe’ often does not include Britain. A ‘secular age’ is often discussed as a by-product of the radical 1960s, and secularisation dominates the histories of religion of post-war Britain. 63 In his interpretation of Rowntree and Lavers’s study, historian Alan D. Gilbert finds a continuity

in Catholic nuns and sisters in a secular age
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Carmen Mangion

shifted from the formal to the relational, though not without personal and generational tensions. As the nun entered the world and the world entered the cloister, the sacred world of the convent and monastery became more in sync with the modern world and women religious, as religious in a secularising world in their turn sacralised modernity. The emphasis on social justice and liberation theology of the 1970s (along with declining numbers) encouraged new ministries and altered old ministries, often through experimentation by individual sisters. Becoming a woman was not

in Catholic nuns and sisters in a secular age
Charlotte Wildman

Greene, Ronald Knox and Edith Sitwell all became Roman Catholics and T. S. Eliot and C. S. Lewis became Anglo-Catholics. Although the spiritual experience and religious identity of these Catholic converts has attracted scholarly attention,2 historians of twentieth-century Britain, including those writing about the Irish diaspora,3 have largely neglected the role of popular or working-class Catholicism except in relation to sectarianism.4 However, recent debates regarding secularisation, led by Callum Brown’s work that argues Britain did not become a secular country

in Women and Irish diaspora identities
Constance Duncombe

state. The process of modernisation centred on Western norms, values, ideologies and institutions, aggressively transforming the ‘Tehran crowd’ into a stable nation-state. 7 Westernised modernisation entailed increasing urbanisation, secularisation of the state and religious institutions, and a shift in social groupings and family structures. 8 The Pahlavi shahs also militarised the army. They believed it to be the best way forward for a new independently wealthy Iran, free from the influence of foreign states, a beacon of stability in the region that other states

in Representation, recognition and respect in world politics
Marie Lennersand and Linda Oja

strangers as having real knowledge of magic.40 The secularisation of magical beliefs An important prerequisite for the essential role of superstition as a ‘counterconcept’ to enlightenment was a certain degree of secularisation. I do not 72 Beyond the witch trials mean secularisation in the sense of the decreasing influence of the church and the individualisation of religion. The kind of secularisation I have in mind was rather a forerunner to these processes and involved what is sometimes called the ‘disenchantment of the world’. More specifically, it meant stressing

in Beyond the witch trials
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David Geiringer

cleaving between personal Catholic religiosities and the processes of the body represented a significant contraction in the ethical territory occupied by Catholic beliefs. The Catholic Church made its bed in the 1960s – of those who continue to lie in this bed, few chose to have sex in it. Certain historians have been eager to dismiss any conclusions that faintly hint at the ‘secularisation thesis’, but

in The Pope and the pill
An introduction
Richard J. Hand and Jay McRoy

Fisher’s The Gorgon (1964) as a meditation upon how science and technology impact societal secularisation. Similarly, by exploring the experimental extremes of adaptation in horror film, Murray Pomerance’s ‘Marion Crane Dies Twice’ reflects critically upon visionary director Gus Van Sant’s daring and controversial remake of Alfred Hitchcock’s Psycho (1960). Finally, the five chapters that bring this

in Monstrous adaptations
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Marco Barducci

rebellion, History of Political Thought , XII (1992), pp. 565–85. 5 E. Nelson, The Hebrew Republic: Jewish Sources and the Transformation of European Political Thought (Cambridge, MA, 2011 ); Somos, Secularisation . 6 Mortimer, Reason and

in Order and conflict
Open Access (free)
Beyond the witch trials
Owen Davies and Willem de Blécourt

devotional practices, meanwhile the Catholic Church also used it against its own laity who dared assume clerical powers or who resorted to unsanctioned forms of piety. This confessional use of ‘superstition’ was still prevalent in the Enlightenment period, particularly in Protestant countries, but as several of the articles in this volume show, the term also underwent a process of secularisation. It was appropriated as an Enlightenment tool, and added to the arsenal of words used to enforce a self-conscious intellectual and cultural break with the past. It was a term of

in Beyond the witch trials
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Ireland’s referendum and the journey from Gemeinschaft to Gesellschaft
Eugene O’Brien

hierarchy, and this is especially true in terms of matters pertaining to sexual morality. In the 1980s and 1990s, rancorous debates were held around issues of contraception, abortion and divorce as a gradual process of secularisation challenged the older dispensation’s view on these matters. As the Irish people became more educated (ironically often due to the good work of religious teaching orders of nuns and brothers), and as the access to a broader range of media outlets through satellite channels, broadband and the Internet became more prevalent, a plurality of

in Tracing the cultural legacy of Irish Catholicism