In Catholic Progressives in England after Vatican II, Jay P. Corrin traces the evolution of Catholic social and theological thought from the end of World War II through the 1960s that culminated in Vatican Council II. He focuses on the emergence of reformist thinking as represented by the Council and the corresponding responses triggered by the Church's failure to expand the promises, or expectations, of reform to the satisfaction of Catholics on the political left, especially in Great Britain. The resistance of the Roman Curia, the clerical hierarchy, and many conservative lay men and women to reform was challenged in 1960s England by a cohort of young Catholic intellectuals for whom the Council had not gone far enough to achieve what they believed was the central message of the social gospels, namely, the creation of a community of humanistic socialism. This effort was spearheaded by members of the English Catholic New Left, who launched a path-breaking journal of ideas called Slant. What made Slant revolutionary was its success in developing a coherent philosophy of revolution based on a synthesis of the “New Theology” fueling Vatican II and the New Left’s Marxist critique of capitalism. Although the English Catholic New Left failed to meet their revolutionary objectives, their bold and imaginative efforts inspired many younger Catholics who had despaired of connecting their faith to contemporary social, political, and economic issues. Corrin’s analysis of the periodical and of such notable contributors as Terry Eagleton and Herbert McCabe explains the importance of Slant and its associated group within the context of twentieth-century English Catholic liberal thought and action.

For the first time, this volume takes a global and comparative approach to the lived local history of Vatican II.

This book comprises a history of the anti-abortion campaign in England, focusing on the period 1966-1989, which saw the highest concentration of anti-abortion activity during the twentieth century. It examines the tactics deployed by campaigners in their efforts to overturn the 1967 Abortion Act. Key themes include the influence of religion on attitudes towards sexuality and pregnancy; representations of women and the female body; and the varied, and often deeply contested, attitudes towards the status of the fetus articulated by both anti-abortion and pro-choice advocates during the years 1966-1989.

The fifth volume of The Oxford History of British & Irish Catholicism--covering the period from the Great War, through the Second World War and the Second Vatican Council--surveys the transformed ecclesial landscape between the papacies of Benedict XV and Pope Francis. It explores the efforts of bishops, priests and people in Ireland and Scotland, Wales and England to respond to modern challenges and reintegrate the experiences and expertise of the laity into the ministry of the Church. Alongside the twentieth century's designation as an era of technological innovation, war, peace, globalization, decolonization and liberation, this period has also been designated 'the People's Century'. Viewed through the lens of the Catholic church in Britain and Ireland, these same dynamics are explored within thematic, synoptic chapters by leading scholars. As a century characterized by the rise, or better renewal of the apostolate of the laity, this edited collection traces the struggles to reconcile tradition, re-evaluate hierarchical authority, adapt to social and educational mobility, as well as to adjudicate serious challenges from outside and within--including inflammatory biopolitics and clerical sexual abuse--to religious belief and the legitimacy of the Church as an institution.

Representing a crucial intervention in the history of internationalism, transnationalism and global history, this edited collection examines a variety of international movements, organisations and projects developed in Europe or by Europeans over the course of the 20th century. Reacting against the old Eurocentricism, much of the scholarship in the field has refocussed attention on other parts of the globe. This volume attempts to rethink the role played by ideas, people and organisations originating or located in Europe, including some of their consequential global impact. The chapters cover aspects of internationalism such as the importance of language, communication and infrastructures of internationalism; ways of grappling with the history of internationalism as a lived experience; and the roles of European actors in the formulation of different and often competing models of internationalism. It demonstrates that the success and failure of international programmes were dependent on participants' ability to communicate across linguistic but also political, cultural and economic borders. By bringing together commonly disconnected strands of European history and 'history from below', this volume rebalances and significantly advances the field, and promotes a deeper understanding of internationalism in its many historical guises. The volume is conceived as a way of thinking about internationalism that is relevant not just to scholars of Europe, but to international and global history more generally.

This volume explores the critical reactions and dissenting activism generated in the summer of 1968 when Pope Paul VI promulgated his much-anticipated and hugely divisive encyclical, Humanae Vitae, which banned the use of ‘artificial contraception’ by Catholics. Through comparative case studies of fourteen different European countries, it offers a wealth of new data about the lived religious beliefs and practices of ordinary people – as well as theologians interrogating ‘traditional teachings’ – in areas relating to love, marriage, family life, gender roles and marital intimacy. Key themes include the role of medical experts, the media, the strategies of progressive Catholic clergy and laity, and the critical part played by hugely differing Church-State relations. In demonstrating the Catholic Church’s important (and overlooked) contribution to the refashioning of the sexual landscape of post-war Europe, it makes a critical intervention into a growing historiography exploring the 1960s and offers a close interrogation of one strand of religious change in this tumultuous decade.

This book offers a range of interdisciplinary evaluations of the history of same-sex relationships in the Church as they have been understood in different periods and contexts. The relationships between diverse forms of religious and sexual identities have been widely contested in the media since the rise of the lesbian and gay liberation movement in the 1970s. One of the key images that often appears in public debate is that of ‘lesbians and gays in the Church’ as a significant ‘problem’. Research over the past forty years or so into queer theology and the history of same-sex desire has shown that such issues have played an important role in the story of Christianity over many centuries. The contributors to this volume have all been inspired by the challenges of such revisionist study to explore religion and same-sex desire as a field of opportunity for investigation and debate. They uncover some of the hidden histories of the Church and its theologies: they tell sometimes unexpected stories, many of which invite serious further study. It is quite clear through history that some in the churches have been at the vanguard of legislative and social change. Similarly, some churches have offered safe queer spaces. Overall, these essays offer new interpretations and original research into the history of sexuality that helps inform the contemporary debate in the churches as well as in the academy.

This book offers a new perspective on the often-overlooked lives of lay women in the English Roman Catholic Church. It explores how over a century ago in England some exceptional Catholic lay women – Margaret Fletcher, Maude Petre, Radclyffe Hall, and Mabel Batten - negotiated non-traditional family lives and were actively practicing their faith, while not adhering to perceived structures of femininity, power, and sexuality. Focusing on c. 1880-1930, a time of dynamism and change in both England and the Church, these remarkable women represent a rethinking of what it meant to be a lay women in the English Roman Catholic Church. Their pious transgressions demonstrate the multiplicity of ways lay women powerfully asserted aspects of their faith while contravening boundaries traditionally assumed for them in an ostensibly patriarchal religion. In fact, the Church could be a place for expressions of unconventional religiosity and reinterpretations of womanhood and domesticity. Connecting together the lives of these women for the first time, this work fills a lacuna in the scholarship of modern Catholic and gender history. Drawing from private collections and numerous archives, it illustrates the surprising range of modes of Lived Catholicism and devotion to faith. Students and scholars of Catholicism, gender, and LGBTQIA+ studies will find significant merit in a book that assigns lay women a more prominent role in the English Catholic Church and offers examples of the flexibility of Roman Catholicism.

Of those raised Catholic, just 13% still attend Mass weekly, and 37% say they have 'no religion'. But is this all the fault of Vatican II, and its runaway reforms? Or are wider social, cultural, and moral forces primarily to blame? In 1962, Pope John XXIII opened the Second Vatican Council with the prophecy that 'a new day is dawning on the Church, bathing her in radiant splendour'. Desiring 'to impart an ever increasing vigour to the Christian life of the faithful', the Council Fathers devoted particular attention to the laity, and set in motion a series of sweeping reforms. The most significant of these centred on refashioning the Church's liturgy—'the source and summit of the Christian life'—in order to make 'it pastorally efficacious to the fullest degree'. Over fifty years on, however, the statistics speak for themselves. In America, only 15% of cradle Catholics say that they attend Mass on a weekly basis; meanwhile, 35% no longer even tick the 'Catholic box' on surveys. In Britain, the signs are direr still. Catholicism is not the only Christian group to have suffered serious declines since the 1960s. If anything Catholics exhibit higher church attendance, and better retention, than most Protestant churches do. If Vatican II is not the cause of Catholicism's crisis, might it instead be the secret to its comparative success? Mass Exodus is the first serious historical and sociological study of Catholic lapsation and disaffiliation. Drawing on a wide range of theological, historical, and sociological sources, Stephen Bullivant offers a comparative study of secularization across two famously contrasting religious cultures: Britain and the USA.

Herbert McCabe struck those who met him (Alasdair MacIntyre, Anthony Kenny, Terry Eagleton, Denys Turner) or those who read his writings (David Burrell, Stanley Hauerwas) for his high intelligence. He was the most intelligent philosopher after the death of Karl Popper. His philosophical inquiries on God and the Human Being have yet to be properly understood, not because they were abstruse (clarity was McCabe's inexorable sword!) but because of their dizzying depth, for which many are not yet prepared. This is the first comprehensive study of McCabe, a person who preferred speaking to writing and left only the short--fragmented and dispersed--texts of his lectures and sermons. But in this book, to use David Burrell's words, Manni has "managed to get inside McCabe's mind" and assemble together for the first time the disiecta membra of a powerful system of thought.