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A lived religious history of English Catholicism, 1945–82

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.

Cookery texts as a source in lived religion

Since the late 1990s, the methodology of ‘lived religion’ has shaped many scholarly inquiries into American religious history. The book that did the most to introduce this methodology to American religionists was David Hall’s 1997 edited volume Lived Religion in America . There, Hall and ten contributors called for increased attention to

in Reading and writing recipe books, 1550–1800

Recipe books or collections, one of the most common forms of manuscript compilation to survive, in print and manuscript have only recently received mainstream attention from academic scholars. This book is collection of essays that rehabilitate the early modern recipe text as more than simply a document of domestic life and a functional text of instruction by revealing and debating some of its varied cultural contexts and meanings. The issue of 'authorship' is another point studied in the book. Both print and manuscript recipe texts are invaluable in extending the knowledge of how women were educated. The book addresses ways in which written sources, specifically recipe books, and, within them, culinary recipes and associated writings can be used by archaeologists. It explores genre conventions in English recipes, showing that seventeenth- and eighteenth-century English recipes exhibit some variation that foreshadows the shape of modern recipes. The period 1550-1700 witnessed a burgeoning literature dealing with domestic duties and the philosophy and practice of housewifery. The Foote sisters' copy of The Compleat Housewife opens up at least three routes of inquiry into the religious lives of the Foote women. Hannah Woolley's The Ladies Directory and The Queen-Like Closet show a fluid nature of supposedly stable printed texts, as well as raising questions about the image of the author as a feature of the newly emerging culture of 'celebrity'. The book also explores a selection of medicinal advice and recipes gathered initially by the Boscawen family of Cornwall in the seventeenth century.

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A Vatican rag

reorganisation of the calendar of the saints in 1970, which reduced the number of saints’ feast days for the universal church, excising those with local cults or uncertain historical lineages, such as the popular but probably mythical St Christopher. Faith in the family and lived religion: metaphors, methodologies and sources In seeking to describe the relationship between God, the individual believer and the community of the faithful, familial analogies pervade the Jewish scriptures and the New Testament, refined and developed through centuries of Christian piety and church

in Faith in the family
From the ancien régime to Fernando VII

6 Catholicism and españolismo: from the ancien régime to Fernando VII The shouts and cheers of those that rose up against the French during the summer of 1808 did not acclaim the Spanish nation but the king, Fernando VII, and, above all, Catholicism. Fray Simón López recalls that ‘the cry of the nation . . . resounded everywhere’, but adds that it was a cry of ‘long live Religion, long live the Church, long live the Virgin, long live God, long live Fernando VII, death to Napoleon, death to the French’. This rousing exclamation would be heard later with only

in Spanish identity in the age of nations
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devotional items including the rosary beads so beloved by Dublin’s mothers in the 1940s and 1950s. 2 irish women Notably, lay Irish women played important yet understudied roles in the Church from 1850 to 1950. Women dominated daily lived religion and challenged the established patriarchy through their traditional socially constructed gender roles: church-goers, managers of the holy household, moral-imparting mothers, consumers and creators of devotional culture, correspondents, gossipers, philanthropists and activists, and community members. Amidst enormous political

in Irish women and the creation of modern Catholicism, 1850–1950
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-based landscape so dominated post-famine Catholicism that the home’s religious importance declined.132 Evidence to the contrary, however, abounds. In the home, generations of children learned to become Irish Catholics, and in the home, Irish women – grandmothers, mothers, sisters, and daughters – made their mark on religious practice. ‘In order to understand women’s lived religion fully’, writes Meredith McGuire, ‘we need to appreciate their ritual practices centered on the so-called private, domestic, familial sphere, where their roles are likely to be more active and

in Irish women and the creation of modern Catholicism, 1850–1950
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lived experience of religious life to emerge. In combining documentary sources with personal narratives I was able to delve more deeply to explore the social changes negotiated by women religious in the period after the Second World War. 43 In keeping with Robert Orsi’s work on ‘lived religion’, this methodology engages with the phenomenologically empiricist world of doing religious life. 44 The lived experience under examination is the quotidian of their daily lives: this includes the everyday practices of governance and hierarchy, relationships within and

in Catholic nuns and sisters in a secular age

the continuum between official and unofficial religion and belief is fluid and varies according to context. Further, he asserts that this terminology has led to a devaluation of ‘folk’ belief and a denigration of popular practices. 2 He proposes instead the use of the term ‘vernacular’ to describe the dynamic process of lived religion and belief. 3 In this chapter, I am adopting Primiano’s use of the term ‘vernacular’ and

in Witchcraft Continued
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Thinking with saints

by deepening confessional divisions: while Roman and Anglo-­Catholics embraced figures from the deeper Christian past, for Protestants they made that past appear distant and strange. One result, as many of our chapters suggest, was selective appropriation. Another was the generation of models of ‘modern’ sanctity: overseas missionaries, Christian soldiers, feminist campaigners. Here we intersect closely with a growing corpus of work on ‘lived religion’ in the nineteenth and twentieth centuries that stresses the importance of consumer behaviour, everyday practices

in Making and remaking saints in nineteenth-century Britain