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Marian devotion, the Holy Family and Catholic conceptions of marriage and sexuality

‘Easter People’. This chapter elucidates these shifts in Catholic spirituality and social identity in relation to the accompanying movements in gendered, societal and civic morality in the second half of the twentieth century. In contrast to a historiography which has taken at face value a ‘golden age’ for marriage for all Britons in the post-war period, it illustrates that Catholic attitudes in the 1940s and 1950s were not as homogeneous and uniformly conservative as often thought and that social attitudes in post-war Britain were similarly varied, but overwhelmingly

in Faith in the family

have profoundly undermined the authority and credibility of the Church, this is by no means the whole story. The full answers to questions about the collapse of Irish Catholicism are far more complex, lie further back in time and sometimes go beyond the Irish context. Philosophical, scientific, technological and economic changes brewing over the past few centuries and coming to fruition in the twentieth century ultimately played the most significant role leading to the secularisation we have seen in recent decades in Ireland. The change simply came later to Ireland

in Tracing the cultural legacy of Irish Catholicism

new terms: from the wide-ranging ‘teenager’ and ‘teenybopper’ to the more distinctive ‘beat girl’ and ‘dolly bird’. 18 The press continued to report of female youth consumption patterns. One Daily Mail article dubbing her a ‘Spendager’, whilst others noted the newish trend for girls leaving home and living independently in bedsits. 19 Convent sources also indulge in the trope of the Modern Girl, though by the mid-twentieth century this terminology is a bit dated. The catchword ‘girl’ was an ambiguous but recurring label identifying this cohort; it became

in Catholic nuns and sisters in a secular age
The liturgy, the Eucharist and Christ our brother

brothers and sisters, with Jesus, at the family table. This chapter begins with an examination of the ways in which English Catholics in the mid-twentieth century conceptualised their relationship with Christ as brother through a variety of guises: the Christ-child, the suffering Saviour and the ‘Sacred Heart’. Supplementary to these personalised manifestations, made accessible to the laity when embodied in ‘statues’ and ‘stations’ at home or in church, the host remained the most potent visual mode for imagining and embodying an encounter with Christ. In this respect

in Faith in the family
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Women’s activism in the Secularist movement

provided a radical platform for women, while later in the nineteenth and early-twentieth century increasing numbers of women became active in campaigns for education, employment and the suffrage. But it was in the name of Christianity that most women in the nineteenth century would have gained their first experience of activity outside the home – as district visitors, fundraisers, missionaries and even as preachers. While many

in Infidel feminism

formal Catholic sexual education in the late 1960s went some way to limiting this variability. The exchange of information within peer groups has frequently been cited by historians as a leading, if not formative, source of sexual information for young people in the twentieth century. 14 The interviewees were split into two camps in this respect – just over half of the sample

in The Pope and the pill
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Post-war modernity and religious vocations

Catholics were not Christians.’ 59 Anti-Catholicism was muted (sometimes), but still commonplace in the last half of the twentieth century. 60 B. Seebohm Rowntree and G. R. Lavers writing on religious practice in England in the 1950s spoke with sociological authority linking the Catholic faith to ‘spiritual totalitarianism’: Its success to-day is gained by removing from individual minds all sense of fear, doubt and uncertainty, and by giving instead a feeling of security. Like totalitarian organizations in other fields of human activity, spiritual totalitarianism

in Catholic nuns and sisters in a secular age

developed in the histories of sexuality and religion respectively, we can see that these environments themselves have a history in the twentieth century. Recognising this contingency allows for a fuller picture of how Catholic beliefs on contraception were made up of an interaction between the theological and the material. At the heart of Catholic women’s disaffection with the clergy was the perception that

in The Pope and the pill
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Jews in Britain – a historical overview

representative communal body in the city. It would be an exaggeration to say that this political dynamic would never have happened but for the great immigration. The decline and fall of the old Liberal Party in the first quarter of the twentieth century would have affected Anglo-Jewish politics irrespective of other circumstances. There were, however, matters of peculiar interest to the Jews that impinged upon the Jewish view of Liberalism, as of Conservatism, at this time. Pre-eminent among these was the support given by the early twentieth-century

in Leeds and its Jewish Community
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a government regarded with hostility. Definitions of Irish nationhood in the south began to allow for the inclusion of non-­Catholic groups, while there had always been Protestant nationalists and Catholic unionists in both parts of the country. But for the majority of Irish Catholics, it was not until the end of the twentieth century that being Irish ceased to be coterminous with being Catholic. 19 Urs Altermatt and Franziska Metzger, ‘Einführung’, in Urs Altermatt and Franziska Metzger (eds), Religion und Nation. Katholizismen im Europa des 19. und 20

in Freedom and the Fifth Commandment