The Demise and—Eventual—Death of Formal Anglican Pew-Renting in England

2018 ◽  
Vol 98 (3-4) ◽  
pp. 407-424 ◽  
Author(s):  
J.C. Bennett
Keyword(s):  
Primary Sources ◽  
Victorian Era ◽  
Church Building ◽  
1960S And 1970S ◽  
The 1960S ◽  
Eventual Death ◽  
The Church

AbstractUnder the Church Building Acts beginning in 1818, new English Anglican churches received governmental approval to formally rent sittings to congregants. Initial profits seem to have been high enough to make the practice financially viable. But over the Victorian era a flurry of popular protests and governmental acts, combined with lower rates of church-going, reduced the profitability of pew-renting. Churches built under the auspices of the Church Building Commissioners were generally offered grants in exchange for ending pew-rents. S.J.D. Green concluded that pew-renting was generally extinguished by the 1920s or earlier, which is correct regarding Anglican churches which received such “in lieu” grants. But Green’s assessment must be modified for other churches receiving no grants and needing even small profits. Primary sources reflect that many of these continued to set sittings for decades after the 1920s—in a few cases, into the 1960s and 1970s.

“Keeping Scientology Working”

2018 ◽  
pp. 95-124
Author(s):  
Donald Westbrook
Keyword(s):  
Intellectual Development ◽  
Systematic Theology ◽  
1960S And 1970S ◽  
The 1960S ◽  
The Church ◽  
Educational Methodology

This chapter introduces features of Scientology’s systematic theology as developed in the 1960s and 1970s. In 1959, L. Ron Hubbard established a headquarters at Saint Hill Manor in East Grinstead, England. This location became the international base of Scientology until the founding of the Sea Organization in 1967. The Saint Hill period was instrumental in the intellectual development of Scientology. During these years, Hubbard systematized Scientology’s educational methodology (Study Technology), theology of sin (overts and withholds), theology of evil (suppressive persons), and standards of orthodoxy and orthopraxy (“Keeping Scientology Working” or KSW). KSW serves to legitimate Dianetics and Scientology within the church because it self-referentially dictates that Hubbard’s “technologies” provide mental and spiritual benefits only insofar as they are uniformly understood, applied, and perpetuated by others.

Legacies

2020 ◽  
pp. 191-194
Author(s):  
Mary J. Henold
Keyword(s):  
Decision Making ◽  
Gender Roles ◽  
Women's Leadership ◽  
Pope Francis ◽  
Gender Essentialism ◽  
Participation In Decision Making ◽  
1960S And 1970S ◽  
The 1960S ◽  
The Church

The Epilogue considers recent attempts to affirm the importance of Catholic laywomen in the church and extend their participation in decision making, while upholding Catholic teaching on gender essentialism and complementarity. Such limited efforts must be placed in the context of the 1960s and 1970s, when Catholic women’s leadership was also affirmed, and yet these women were still limited to prescribed roles and excluded from power. The work that Catholic laywomen did in these years to challenge Catholic teaching on gender roles, and remake laywomen’s identity, has been largely ignored and forgotten. As a result, the church, and particularly Pope Francis, continue to give lip service to laywomen’s dignity while failing to listen to their voices or give them genuine authority.

scholarly journals Missionaries, the Monarchy, and the Emergence of Anglican Pluralism in the 1960s and 1970s

2018 ◽  
Vol 57 (3) ◽  
pp. 543-563 ◽  
Author(s):  
Daniel S. Loss
Keyword(s):  
Religious Communities ◽  
British Society ◽  
Religious Groups ◽  
Political Role ◽  
Late Twentieth ◽  
New Vision ◽  
1960S And 1970S ◽  
The 1960S ◽  
Late Twentieth Century ◽  
The Church

AbstractIn the late twentieth century, a new justification for the Church of England's establishment emerged: the church played an important social and political role in safeguarding the interests of other religious communities, including non-Christian ones. The development of this new vision of communal pluralism was shaped by two groups often seen as marginal in postwar British society: the royal family and missionaries. Elizabeth II and liberal evangelicals associated with the Church Missionary Society contributed to a new conception of religious pluralism centered on the integrity of the major world religions as responses to the divine. There were, therefore, impulses towards inclusion as well as exclusion in post-imperial British society. In its focus on religious communities, however, this communal pluralism risked overstating the homogeneity of religious groups and failing to protect individuals whose religious beliefs and practices differed from those of the mainstream of their religious communities.

Liberation Theology in Latin America

2018 ◽  
Author(s):  
Matthew A. Shadle
Keyword(s):  
Latin America ◽  
Liberation Theology ◽  
Historical Reality ◽  
Gustavo Gutierrez ◽  
The Poor ◽  
Preferential Option ◽  
1960S And 1970S ◽  
The 1960S ◽  
Political Turmoil ◽  
The Church

This chapter examines the emergence of liberation theology in Latin America. It offers three cases studies illustrating the economic and political turmoil in Latin America in the 1960s and 1970s: Chile, Brazil, and El Salvador. The chapter then turns to the theology of two prominent liberation theologians, Gustavo Gutiérrez and Ignacio Ellacuría. Gutiérrez proposes that God calls us to make a preferential option for the poor, and to work for integral liberation in history. Similarly, Ellacuría explains that God offers his salvation in history, and the church is called to realize the Reign of God in the midst of historical reality, siding with the “crucified people” with whom Jesus identifies.

Children’s Burial Grounds (cillíní) in Ireland

2018 ◽  
Author(s):  
Colm J. Donnelly ◽  
Eileen M. Murphy
Keyword(s):  
Roman Catholic ◽  
Second Vatican Council ◽  
Victorian Era ◽  
Vatican Council ◽  
Counter Reformation ◽  
The 1960S ◽  
Unbaptized Infants ◽  
Burial Grounds ◽  
The Church ◽  
Archaeological Monument

Children’s burial grounds (cillíní) are a recognized class of Irish archaeological monument that were used as the designated burial places for unbaptized infants among the Roman Catholic population. The evidence from historical and archaeological studies indicates a proliferation in the use of cillíní following the 17th century and that the tradition continued in use until the mid 20th century. This can be linked with the rise of Counter-Reformation Catholicism and the role played in Ireland by the Franciscans of Louvain, who were strong Augustinianists. The chapter reviews the development of new burial legislation in the Victorian era and suggests that this led the Church to take greater responsibility for the burial of the unbaptized through the creation of unconsecrated burial plots in Catholic cemeteries. The end of the tradition can be ascribed to the reforms undertaken within the Church as a result of the Second Vatican Council in the 1960s.

A Century of Historiography: The Nederlands Archief voor Kerkgeschiedenis, 1900–2000

2010 ◽  
Vol 90 (4) ◽  
pp. 651-674
Author(s):  
Wim Janse
Keyword(s):  
Twentieth Century ◽  
Middle Ages ◽  
Early Modern Period ◽  
Church History ◽  
Religious Culture ◽  
Primary Sources ◽  
Protestant Reformation ◽  
Late Middle Ages ◽  
The 1960S ◽  
The Church

AbstractChurch History and Religious Culture (formerly Nederlands Archief voor Kerkgeschiedenis. Since 1829) is the oldest scholarly journal in the Netherlands that still appears to this day. A reflection of the discipline of academic historiography, the journal is a historical source in itself. This essay focuses on the 1,162 articles that appeared in the Archief between 1900 and 2000, in an attempt to discern in this mirror some developments, changes, and tendencies in twentieth-century Dutch church historiography. The following topics are discussed: 2. the contextuality of church historiography; 1. the effect of the church historian's personality on church historiography; 3. the geographical and chronological range of the Archief; and 4. the Archief and general historiography. The conclusions are that until the 1960s Dutch church historiography, as far as reflected in the Archief, shared the general pillarization of the Dutch establishment. The personal orientations of especially the editors were decisive; the journal's focus was on national Dutch church history; the main object of attention was the late Middle Ages and the early modern period, most of all the sixteenth-century Protestant Reformation. The twentieth-century church historiography in the Archief was a modest reflection of the developments within general historiography; it recognized the importance of interdisciplinarity, but should be characterized as a strong classical discipline based on the study and interpretation of primary sources.

The Battle for Divorce in Italy and Opposition from the Catholic World (1861–1974)

2017 ◽  
Vol 42 (4) ◽  
pp. 401-418 ◽  
Author(s):  
Daniela Saresella
Keyword(s):  
The State ◽  
Ruling Class ◽  
Divorce Law ◽  
Vatican Council ◽  
Vatican City ◽  
International Climate ◽  
1960S And 1970S ◽  
To Come ◽  
The 1960S ◽  
The Church

The issue of divorce is a thermometer of the cultural, religious, and political sensitivity of Italy’s citizens and political caste. In the liberal period (1961–1922), Italy, a profoundly Catholic country with the Vatican City on its own territory, attempted to establish the nonreligious nature of the State, yet its ruling class never dared pose the problem of the divorce law. Subsequently, with the advent of fascism, close relations were established between the State and the Church, which prevented any challenge to the indissolubility of marriage for years to come. Not until the 1960s and 1970s, in the wake of the changes induced by the Vatican Council II and the new national and international climate in politics, did many believers start freely discussing the possibility of a divorce law in Italy.

The Cultural Center

2015 ◽  
Vol 74 (4) ◽  
pp. 464-484 ◽  
Author(s):  
Kenny Cupers
Keyword(s):  
Cultural Policy ◽  
Primary Sources ◽  
Cultural Institutions ◽  
Cultural Center ◽  
Policy Makers ◽  
Cultural Centers ◽  
Postwar Europe ◽  
1960S And 1970S ◽  
The 1960S ◽  
The Cold War

The Cultural Center: Architecture as Cultural Policy in Postwar Europe examines how culture became an explicit domain of state policy in postwar Europe and why the modern architecture of cultural centers and culture halls became central to such policy. Kenny Cupers uses a variety of archival and primary sources to analyze maisons de la culture in France and Kulturpaläste or Kulturhäuser in the German Democratic Republic during the 1960s and 1970s. Focusing on the roles of bureaucrats, policy makers, and designers, he reveals how architecture articulated cultural politics in which participation was harnessed to bolster the intervention of the state in everyday life—whether through unqualified support, as in France, or through often-oppressive regulation, as in the GDR. This premise is what shaped the design approaches of programmatic integration, polyvalence, and communication for new cultural institutions across the Cold War divide.

A Shot in the Foot

2014 ◽  
Vol 94 (1) ◽  
pp. 50-71
Author(s):  
George Harinck
Keyword(s):  
Welfare State ◽  
Social Welfare ◽  
Welfare Work ◽  
The Social ◽  
Moral Boundaries ◽  
1960S And 1970S ◽  
The 1960S ◽  
Reversal Of Fortune ◽  
The Church

Historiography of the Netherlands 1945–1970 leaves one with the impression that the church as an actor in society had already acknowledged that it was obsolete. The role of the church in these decades is above all a passive one: at first the church does not do anything of importance within society, and subsequently it is abandoned by it. This impression overlooks the fact that the church—Catholic as well as Protestant, but this article is focused on the two largest Dutch Protestant denominations—changed its attitude towards society in these decades immensely. From institutions that sustained the societal order they became its major critic, calling for justice in a welfare state that blurred moral boundaries. This change is most clear in the new role the diaconie [the social welfare work of the church] assumed. Now the welfare state took care of the material needs of the destitute, the diaconie focused on social and also counter-cultural church social welfare work. The churches’ criticism of especially Protestant civil society ultimately achieved the opposite of what it was aiming for: in the hope that they could change the character of society and under their influence bring about salvation, their criticism led externally to a further weakening and a greater invisibility of the church in society. The churches’ new role engendered much debate in the 1960s in and outside the churches, but the result was increasing isolation. This became visible when members started to leave the church en masse in the 1960s and 1970s. The abandonment of the churches in favour of society that occurred during the 1960s and 1970s was preceded by the churches’ rejection of that very same society. In other words, the churches were not overcome by this reversal of fortune, but had themselves provoked it.

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