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Author: John Privilege

This book provides a review and consideration of the role of the Catholic Church in Ireland in the intense political and social changes after 1879 through a major figure in Irish history, Michael Logue. Despite being a figure of pivotal historical importance in Ireland, no substantial study of Michael Logue (1840–1924) has previously been undertaken. Exploring previously under-researched areas, such as the clash between science and faith, university education and state-building, the book contributes to our understanding of the relationship between the Church and the state in modern Ireland. It also sets out to redress any historical misunderstanding of Michael Logue and provides a fresh perspective on existing interpretations of the role of the Church and on areas of historical debate in this period.

Sex, Catholicism and women in post-war England
Author: David Geiringer

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.

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David Geiringer

The conclusion of this book moves through the various layers of intervention that it has advanced, situating these arguments in the context of present-day discussions about sex, Catholicism and history. The material in the book suggests there was indeed a rupture in the relationship between sex and Christianity in the post-war decades, but rather than being simply about an emancipation from the confines of ‘traditional’ religious subjugation, a deeper, conceptual separation between the religious and the sexual opened up in decades after the war. This chapter considers how the changes described in the book relate to contemporary issues about sex and Catholicism within the Church and beyond. It reflects on the emergence of the child abuse scandals, and how this has been placed in a trajectory with the prohibitions of Humanae Vitae. It ultimately outlines the significance of the book for historians of sex, religion and social change.

in The Pope and the pill
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John Privilege

This chapter considers the roles of Michael Logue, who was the spiritual leader of a generation of Irish men and women, and that of the Catholic Church in the political and social changes in Ireland in the late nineteenth century. Logue had been ordained at a time of great crisis for the Papacy and the European Church. Since the middle of the nineteenth century the shifting political landscape of Europe had diminished the temporal authority of the Pope. In Catholic countries across Europe ecclesiastical appointments were handed out as court patronage, while the hierarchies in Protestant countries, including Ireland, were very much left to their own devices. Logue was a proficient Irish speaker and he was appointed to the post. In addition he was also given the deanship of a seminary and the pressure of both posts weighed heavily on him. Furthermore, Logue inherited a diocese with a Catholic population of 110,000. In his diocesan report to Rome in 1881, he revealed some of his concerns over education, poverty and issues such as the abuse of alcohol and gambling.

in Michael Logue and the Catholic Church in Ireland, 1879–1925
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Street photography, humanism and the loss of innocence
Justin Carville

sociology in the envisaging of the State from the 1930s to the 1970s, Bryan Fanning has observed that although Ireland has never been a theocratic state, the relationship between the two allowed for the Church to function as an ‘ecclesiastical dictatorship’ that paralleled the political democracy of the fledgling state (Fanning 2014:  51). In the 1950s, as Catholicism came under pressure due to social change, Fanning identifies how sociologists such as the Revd Jeremiah Newman, concerned about the decline of the influence of Catholic morality on Irish society, advocated

in Tracing the cultural legacy of Irish Catholicism
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Carmen Mangion

subjectivities as well as their interactions with society and the church. Third, this project raises the standard of knowledge about Catholicism by telling the story of social change in a different way, through lived history. It complements the event-based histories of the Second Vatican Council and the scores of theological or sociological studies of the Council and its aftermath, by utilising social and cultural history methodologies to evaluate the changes in religious life as part of the social movements of the 1960s, but like other social movements with a noteworthy

in Catholic nuns and sisters in a secular age
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Cara Delay

, ­ ­economic, and social change, and even within a culture of intensified patriarchy, women persisted in occupying a central position in religious life throughout the period. This book investigates the roles that lay women played in Irish Catholic life from 1850 to 1950. Nuns, for the most part, have not been incorporated into this study because their religious, material, and physical conditions differed from those of most lay women. Additionally, while several historians have investigated Irish women religious, lay women’s roles remain almost entirely overlooked.5 This book

in Irish women and the creation of modern Catholicism, 1850–1950
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Carmen M. Mangion

rarely seen as a factor in histories of social change, owing in part to what Jeffrey Cox describes as the master narrative of secularisation.20 Industrialisation, science and technology can provide logical and rational explanations used to explain economic, political and cultural change. However, religion, judged as irrational and not part of modernity, has been 20 Jeffrey Cox, ‘Audience and Exclusion at the Margins of Imperial History’, Women’s History Review, 3 (1994), 501–14 (pp. 501–2). Introduction 9 marginalised as a reason for social change in the modern

in Contested identities
Beyond ‘ghettos’ and ‘golden ages’
Alana Harris

twentieth centuries, and unhelpful even in attending to the contraction of mainstream Christianity in the last half-century’.122 He advocated the critique of monolithic notions of ‘religion’ itself, and urged closer attention to religious experience in its various forms, to yield an account more attuned to the contours of 032-056 FaithFamily Ch 2.indd 46 24/04/2013 15:47 English Catholicism reconsidered47 social change in modern Britain.123 Jeffrey Cox, three decades on from his own pioneering account which questioned the adequacy of statistics and secularisation

in Faith in the family
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Leeds in the age of great cities
Derek Fraser

in the impressive Cloth Hall buildings of the eighteenth century. The White Cloth Halls were built in Kirkgate in 1710, in Meadow Lane in 1755 and in the Calls in 1793. The most impressive was the Coloured Cloth Hall, erected at a cost of £5,000 in 1755 at Quebec (now City Square), which accommodated 1,770 stalls. From the late eighteenth century, dramatic economic and social change engulfed the town, which between about 1790 and 1830 became a modern industrial metropolis. Water transport improvements through the Aire and Calder Navigation

in Leeds and its Jewish Community