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.
Catholic family as an interpretative metaphor and a subjective actuality.
This chapter commences with a short, partial, but essential introduction
to the Second Vatican Council, and then outlines the methodologies and
sources to be employed throughout this study, foregrounding the lived
religious experiences of Catholics before and after the Council, and
situating these discussions within broader debates in the mainstream
twentieth-century historiography about secularisation, thesixties, and
shifting gendered identities.
The Second Vatican Council, the twenty
buras flowers (red), lime (white), mehendi and henna powder (green), beetroot (magenta), turmeric powder, marigolds or chrysanthemums (yellow) and hibiscus (blue).
14 There are sixty Taisui, each a general representing a star, one for each of thesixty-year cycle of the stem-branch zodiac calendar.
15 A Bodhisattva who vowed not to achieve full enlightenment until the halls of the Underworld were emptied.
16 A temple’s main deity takes the central position even when, as in this instance
Given the widespread belief in witchcraft and the existence of laws against such practices, why did witch-trials fail to gain momentum and escalate into ‘witch-crazes’ in certain parts of early modern Europe? This book answers this question by examining the rich legal records of the German city of Rothenburg ob der Tauber, a city that experienced a very restrained pattern of witch-trials and just one execution for witchcraft between 1561 and 1652. The book explores the factors that explain the absence of a ‘witch-craze’ in Rothenburg, placing particular emphasis on the interaction of elite and popular priorities in the pursuit (and non-pursuit) of alleged witches at law. By making the witchcraft narratives told by the peasants and townspeople of Rothenburg central to its analysis, the book also explores the social and psychological conflicts that lay behind the making of accusations and confessions of witchcraft. Furthermore, it challenges the existing explanations for the gender-bias of witch-trials, and also offers insights into other areas of early modern life, such as experiences of and beliefs about communal conflict, magic, motherhood, childhood and illness. Written in a narrative style, the study invites a wide readership to share in the drama of early modern witch trials.
shown that religious
impetuses informed the early development of sexological theories at the
turn of the twentieth century; Laura Ramsay has demonstrated that actors
within the Church of England played a formative role in bringing about
the ‘permissive’ legislation of thesixties; and Sam Brewitt-Taylor has
emphasised the centrality of clergymen to the ‘myth of the sexual
revolution’ in the same decade
as a time of prosperity and social cohesion stand in marked contrast to the popular tales of social change and generational dissonance of the 1960s. Arthur Marwick’s influential tome TheSixties: Cultural Revolution in Britain, France, Italy, and the United States, c. 1958–c.1974 (1998) argues that:
[M]inor and rather insignificant movements in the fifties became major and highly significant ones in thesixties; that intangible ideas in the fifties became powerful practicalities in thesixties; that thesixties were characterised by the vast number of
and the Demographic Revolution: Women and
Secularisation in Canada, Ireland, UK and USA since the
1960s ( Woodbridge , 2012 ); A. Marwick, TheSixties:
Cultural Revolution in Britain, France, Italy, and the United
States, c. 1958–c. 1974 (Oxford, 1998), p. 36
Marwick, TheSixties , pp. 288–358; G
), p. 182 .
9 Sarah F. Browne , ‘ Women, Religion, and the Turn to Feminism: Experiences of Women’s Liberation Activists in Britain in the Seventies ’, in Nancy Christie and Michael Gavreau (eds), TheSixties and Beyond: Dechristianisation in North America and Western Europe, 1945–2000 ( Toronto : University of Toronto Press , 2013 ), pp. 84 – 97 . An American version of this is: Liesl Schwabe , ‘ Everything I Know about Feminism I Learned from Nuns ’, New York Times (16 February 2019 ). www.nytimes.com/2019/02/16/opinion
, ‘ “When Did theSixties Happen?” Searching for New Directions ’, Journal of Social History , 33 ( 1999 ), 147 . For example, see Horn, The Spirit of ’68 .
6 Bruno Bonomo , ‘ Presa della parola: A Review and Discussion of Oral History and the Italian 1968 ’, Memory Studies , 6 ( 2013 ), 7 – 22 .
7 Nick Thomas , ‘ Challenging Myths of the 1960s: The Case of Student Protest in Britain ’, Twentieth Century British History , 13 ( 2002 ), 293
8 Caroline M. Hoefferle , British Student Activism in the Long Sixties ( Abingdon : Routledge
traditional historiography of the ‘sixties’, epitomised by the work
of Arthur Marwick and Christie Davies, would later reinforce this story
of shifting power dynamics. Indeed, Marwick was to identify the Catholic
Church as the archetypal antagonist in his account of sixties
liberation, describing it as being ‘in opposition to all the great
movements aiming towards greater freedom for ordinary human beings in