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This book studies the development of a distinct, progressive variant of Catholicism in 20th century Western Europe. This Left Catholicism served to lay the basis for the subsequent events and evolutions associated with Vatican II. Initially emerging within the boundaries of Catholic Action, fuelled by the growing power and self‐confidence of the Catholic laity, a series of challenges to received wisdom and an array of novel experiments were launched in various corners of Western Europe. The moment of liberation from Nazi occupation and world war in 1944/45 turned out to be the highpoint of the promising paradigm shifts at the center of this book. Concentrating on interrelated developments in theology, Catholic politics and apostolic social action, most concrete examples are drawn from Italian, French, and Belgian national contexts. This book highlights organisations (e.g. the Jeunesse Ouvrière Chrétienne), social movements (e.g. the worker priests) and intellectual trends (e.g. la nouvelle théologie), at the same time that it demonstrates the pivotal contributions of key individuals, such as the theologians Jacques Maritain and Emmanuel Mounier — or millenarian activist priests, such as Don Zeno Saltini or Don Primo Mazzolari, operating in the epicentre of radical post‐liberation Italy, the Emilia‐Romagna. Based on research in more than twenty archives between Leuven and Rome, this study suggests that first‐wave Western European Left Catholicism served as an inspiration — and constituted a prototype — for subsequent Third World Liberation Theology.

At the time of the Nazi invasion in May 1940, Belgium was a Catholic country with linguistic divisions between north and south. The Catholic Church was the only institution untouched by the German occupiers. Therefore many hunted Jews sought the Church's help, which was spontaneously extended by the lower clergy. The book is based on unstructured interviews with formerly hidden children, with nuns who sheltered them, and with two surviving escorts who worked for the Committee for the Defense of Jews resistance network and took the children from their families to convents willing to hide them. The interviews detail from the point of view of both nuns and children how the children were integrated into daily convent life and how they reacted to Catholic rituals and socialization. The lives are framed by their historical context. The chapter on the escorts and on the Committee for the Defense of Jews leads to a general discussion of the different facets of the Belgian resistance. A chapter on memory and commemoration then traces the emergence of the concept of the hidden child and the construction of collective memories. The chapter also addresses the formal recognition of rescuers as “Righteous Among the Nations” and offers an in‐depth interpretation of Yad Vashem, the memorial institution of Israel. At the same time, it uncovers how gender initially played a major role in the recognition of priests and nuns who were rescuers. The struggle for the souls of some orphaned Jewish children who were baptized during the war and whose return to the Jewish community was contested is discussed as a particularly painful episode. This book contributes to Holocaust literature written in English about Belgium, a country given relatively too little attention. With its focus on commemoration, the book also adds to the understanding of how memory is institutionalized and reinforced by mnemonic practices.

This book shows how a simple message embedded in the New Testament and also handed on in a Christian oral tradition has been expressed consistently through ancient Christian communities (Catholic and Orthodox churches), churches of the Protestant family, and Evangelical Christian communities. The book begins by examining the New Testament and the primitive expressions of the early Christian message that are embedded in New Testament documents. Using formal doctrinal statements of churches and more informal ways in which church teachings have been “received” in churches, the book highlights the single unifying core of faith that almost all Christian churches and communities have shared. The book examines not only Christian scriptures, traditional creeds, and doctrinal statements, but also forms of worship (liturgy), hymns, Gospel music, and contemporary Christian music to understand how they have conveyed this same message. It shows, moreover, how this message has been expressed in the ecumenical movement, the movement that has sought the unity of Christian churches since the early twentieth century.

This book examines the Catholic participation in the “Long Sixties” in the United States, a decade that, for Catholic Americans, began in 1964 (the year the first reforms mandated by the Second Vatican Council began to be implemented) and continued into the 1970s. The book argues that the most important result of that era was the emergence of the awareness among many of the Catholic faithful that everything in history changes, including the Church. This seemingly obvious insight generated considerable turmoil within the American Catholic community, which was accustomed to thinking of their religious beliefs and practices as timeless. The battles generated by that insight largely shaped the debates within the community during the final quarter of the twentieth and the first decade of the twenty-first century. In the process of narrating those turbulent events, the book offers a new master narrative of American Catholicism during the 1960s that seeks to displace the older politicized narrative of “liberals versus conservatives.”

In early Victorian England the cross was widely thought to be a deadly idol that led worshippers to the devil. This book is a study of the intense anxieties surrounding ‘idolatry’ which was, in a narrow sense, the worship of idols, but in a broad sense could mean worship of or devotion to anything that intervened between the believer and God. In early Victorian England there was intense interest in understanding the early Church as an inspiration for contemporary sanctity. One aspect of this was a surge in archaeological inquiry and the construction of new churches using medieval models. A number of Anglicans began to use a much more complex form of ritual involving vestments, candles, and incense. They were opposed by evangelicals and dissenters on the grounds that this represented the vanguard of Popery. The disputed buildings, objects, and artworks were regarded by one side as impure additions to holy worship, and by the other as sacred and beautiful Anglo-Catholic expressions of devotion. This situation forms the background to this study, the aim of which is to understand accusations of idolatry and to understand the fierce passions that were thereby unleashed. Comparative religion provided access to modes of reading Catholicism as being related to paganism and Hinduism. The reinterpretation of ‘primitive’ religion as a site of gothic excitement led to the production of texts (such as novels and newspapers) which were sold as commodities. In this way, the challenging bodily ‘primitiveness’ of medieval forms of ritual and material culture were uneasily but excitingly accommodated into the world of Victorian textuality, capitalism, and Protestantism.

Most histories of Catholicism in the United States focus on the experience of Euro-American Catholics, whose views on social issues have dominated public debates. This book provides a comprehensive overview of the Latino Catholic experience in America from the sixteenth century to today, and offers the most in-depth examination to date of the important ways the U.S. Catholic Church, its evolving Latino majority, and American culture are mutually transforming one another. This book highlights the vital contributions of Latinos to American religious and social life, demonstrating in particular how their engagement with the U.S. cultural milieu is the most significant factor behind their ecclesial and societal impact.

Witches are imaginary creatures. But in Poland as in Europe and its colonies in the early modern period, people imagined their neighbours to be witches, with tragic results. This book tells the story of the imagined Polish witches, showing how ordinary peasant women got caught in webs of suspicion and accusation, finally confessing under torture to the most heinous crimes. Through a close reading of accusations and confessions, the book also shows how witches imagined themselves and their own religious lives. Paradoxically, the tales they tell of infanticide and host desecration reveal to us a culture of deep Catholic piety, while the stories they tell of diabolical sex and the treasure-bringing ghosts of unbaptized babies uncover a complex folklore at the margins of Christian orthodoxy. Caught between the devil and the host, the self‐imagined Polish witches reflect the religion of their place and time, even as they stand accused of subverting and betraying that religion. Through the dark glass of witchcraft the book attempts to explore the religious lives of early modern women and men: their gender attitudes, their Christian faith and folk cosmology, their prayers and spells, their adoration of Christ incarnate in the transubstantiated Eucharist and their relations with goblin-like house demons and ghosts.

Relying on empirical evidence from a national study of senior administrators at Catholic colleges and universities across the United States, this book defines the critical religious identity and mission issues facing Catholic colleges and universities as they look to the future. It analyzes and addresses these issues using the rich construct of culture, particularly organizational culture. Adopting cultural concepts of “distinguishability” and “inheritability”, the book provides four different models of how Catholic colleges and universities can operate and successfully compete as religiously distinctive institutions in the higher education market. After specifying the content of the Catholic tradition — intellectual, moral, and social — the book critiques the present performance among institutions in all four models, provides specific policy proposals for attending to religious cultural weakness, and offers principles for effectively leading and managing cultural change. For much of the history of Catholic colleges and universities, nuns, priests, and brothers provided successful Catholic cultural leadership. This book takes a critical look at the way congregations prepared members for knowledgeable, committed, and effective religious cultural leadership, and explains how insights from that model might prove particularly usefully today. The book also explores the cultural collapse of the once highly dynamic Roman Catholic sisterhoods as a cautionary tale about the perils of a cultural change process ineffectively managed.

This book gives a detailed account of the development of the main religious denominations in Ireland between 1770 and 1850, set against the background of the main economic, political, and social developments in Ireland in this period, and the religious history of Ireland between the Reformation and the late 18th century. It makes a comparative analysis of these developments against parallel developments in the other Celtic regions of Britain and Europe: Brittany, Wales, the Isle of Man, and the western highlands and islands of Scotland. The principal arguments of this book are that, on the one hand, it was a period of reform in all the main religious denominations in Ireland, but on the other, it was one which witnessed a serious deterioration of ecumenical relations between the churches, and set the scene for the sectarian violence of the late 19th and 20th centuries. The book is the first major study of Irish religious history to be written from an interdenominational, and in some respects, a clearly non-denominational standpoint. It is based on an extensive analysis of primary source material.

Richard Hooker has long been viewed as the first systematic defender of Anglicanism, as a via media between Roman Catholicism and Reformed Protestantism. In the last twenty years, this traditional assumption has been increasingly challenged, and it has been argued that Hooker was a Reformed figure whose Anglican credentials are the invention of the Oxford Movement. Whilst the theological ambiguity of Hooker remains perplexing, this study makes clear that the 17th and not the 19th century was responsible for the creation of his reputation as a leading Anglican father. It is argued that Hooker’s position of authority was much disputed and only gradually fashioned, and that his variable significance was dependent on the interplay between the polemical and religious needs of those who used him, and the complexities and evasions of his own work. Hooker initially came to prominence due to a suspicion that he was insufficiently Reformed. This then encouraged Catholic polemicists to view him as being representative of the theological position of the English Church. Although there was a desire to retain him as a Reformed figure, he was eventually appropriated by the avant-garde churchmen who eventually triumphed at the Restoration and enthroned him as the epitome of the Anglican identity. Unsurprisingly, the unfolding of contemporary crises led to some reappraisal of his standing. Notably, the Glorious Revolution meant that Hooker’s previously marginalized belief in an original governmental compact came to the forefront, and he was increasingly recognized as a meaningful political writer. Whilst the boundaries of Hooker’s emblematic status continued to expand and contract, the developments of the 17th century ensured that his status as an important writer has remained constant ever since.