A peculiar pluralism

Abstract

In this article, we shall describe the complexity and differentiation that characterizes the state of religion in Italy, beginning with a concise reconstruction of the chief factors that characterize the relationship that Italians experience with their birth religion or the prevailing religion (Catholicism). We shall then describe the level of ethical and religious pluralism (found both within the Catholic universe and, especially, outside of that universe) that Italian society is beginning to experience directly, in part because of the fact that other religious entities (both old and new) are become increasingly visible in the public sphere, adding color and identity to the symphony of voices attempting to speak publicly in religious terms. In conclusion, we shall explore a phenomenon, popular religion, which continues to show extraordinary vitality. The basic hypothesis that we intend to set forth is based on the idea that ordinary Italians consider themselves Catholic but have a variety of different ways of interpreting their practical involvement with the Catholic Church.     

The disillusionment of Robert Dell: the intellectual journey of a Catholic socialist

ABSTRACT

This article considers attempts in the late nineteenth century to bring about a confluence of Catholicism and Socialism in Britain by examining the writing and correspondence of one man, the art critic and Fabian socialist Robert Dell. Beginning with Dell’s involvement as a young man in London-based radical politics, the article examines his efforts to bring his socialist politics and Catholic faith together. Dell attempted this through stressing a narrative of Catholic collectivism, under the aegis of a benevolent Church, contrasted with a post-Reformation Protestant individualism leading to the inequities of capitalism. The appeal of Catholicism in a Victorian Britain undergoing a collective crisis of faith is addressed. The second part of the article documents the failure of these attempts and Dell’s disillusionment with the Catholic hierarchy that by 1908 had led to a complete break on Dell’s part with the Catholic establishment. The catalyst for this break was the brutal treatment of Catholic Modernists such as George Tyrrell, Maude Petre and St George Mivart by the Vatican and the English Catholic leadership. Dell’s final rejection of organised Catholicism is charted through pamphlets, newspaper articles and personal correspondence. Ultimately, the article considers how Dell’s early political and theological career reflects on the relative positions of Catholicism and socialism at the turn of the twentieth century, and more broadly the dynamics of personal belief and political allegiances.     

The public relevance of the church and Catholicism in Italy

Abstract

This article highlights the particular situation of the Catholic religion in Italy which distinguishes itself for its systematic organization, active association-forming and cultural vitality, unrivalled in any other European country either Protestant or Catholic. On the one hand the church in Italy still disposes of such a wealth of clergy and religious figures, dioceses and parishes, educational and social institutions, ecclesiastical groups and associations, and so on, that it can maintain a diffuse presence scattered over the national territory; it deploys numerous forces and resources which form an integral part of normal social relationships that animate civil society. On the other hand, the church and Italian Catholicism today are particularly active at a cultural level, with their contribution of ideas and experience on vital questions arising in social coexistence (ranging from the family to bioethics, from religious freedom to the secular State, from national identity to the multiethnic presence, and so on).     

William the Conqueror's Campaign in Cheshire in 1069–70: Ravaging and Resistance in the North-West

Abstract

'Catholics, Conformity and the Community in the Elizabethan Diocese of Durham'. This article explores the development of Elizabethan Catholicism, challenging historical divisions between 'missionary' and 'traditional' Catholicism. By examining contrasting patterns of conformity among Durham Catholics, the article highlights divisions within the Catholic community about the implications of recusancy, showing that religious nonconformity reflected political, as well as pious, considerations. Challenging the traditional emphasis on the role of missionary priests in shaping English Catholicism, this article argues that the evolution of Catholicism — including patterns of worship and relationships with the State — was driven by the social, political and economic legacies of the local societies from which Elizabethan Catholic communities emerged.     

Two forms of Catholicism in twenty-first-century Italian public debate: an analysis of positions on same-sex marriage and Muslim dress codes

There is a peculiar relationship between religion and the political system in twenty-first-century Italy. In particular, the collapse of the Democrazia Cristiana party has favored the rise of new political entrepreneurs eager to exploit religion as a legitimacy factor, while the Catholic Church has attempted to influence politics without the mediation of any specific political party. New debates involving religious values have therefore developed. This article analyzes the positions taken and the frames proposed by Italy’s Catholic political actors in relation to two particularly telling issues, that of same-sex marriage and that of the Muslim dress codes. Its most striking finding is the presence in the Italian political system of two distinct forms of Catholicism in politics. One, promoted by the Catholic Church and followed by most centrist Catholics, is quite tolerant in terms of social and religious pluralism and supportive of human rights and social justice, but it emphasizes the ‘traditional’ heterosexual family as the cornerstone of society. The other, ‘civilizational’ form, promoted by the Lega Nord and some other center-right representatives and intellectuals, is based on an idea of Italian citizenship articulated in religious, cultural, and ethnic terms, and thus excluding those who are not members of this community. Here Christian identity is not defined by the Church’s teachings, but rather represents a marker of Western civilization in opposition to Muslim civilization.     

The Australian Catholic Church and the Public Sphere: World Youth Day 2008*

World Youth Day 2008 was the largest public religious gathering in Australian history, which proudly celebrated Catholicism in the streets of Sydney. This article argues that the organization and outcomes of World Youth Day 2008 were significantly shaped by the perceptions of Catholic Church leaders and officials who were determined to present the Catholic Church as a powerful opponent of the trend toward secularization. The organizers of World Youth Day 2008 achieved significant success in overcoming the legacy of sectarianism, the fears of secularization, the problems of internal division and scandal, and distrust and suspicion in the media prior to the event. The event showed that the Catholic Church was very capable of negotiating the Australian public sphere, and successfully marketed an energized and inclusive brand of Catholicism to the broader public.     

Morals,modern identities and the Catholic woman: fashion in Famiglia Cristiana, 1954–1968

Abstract

This article uses the prism of dress to explore the ways in which ordinary women negotiated Catholic morality codes in Italy during the great social transformations of the ‘economic miracle’ and afterwards. These years saw dramatic changes in gender roles and the influence of the mass media in society, as well as a rapid increase in migration, urbanization and financial well-being among Italians, and all of these changes were reflected in a very visible, everyday sense in changing fashions. At the same time, the Church was on the defensive and launched a morality crusade, focusing particularly on feminine ‘purity’ and modesty in dress, seeing more modern ways as a threat to Catholic values and traditions. Here, the advice column of Italy's leading – Catholic – magazine in these years is used to examine how individual Catholic women negotiated the competing influences of these years as they decided how to dress.     

Was Fifteenth-Century Lithuanian Catholicism as Lukewarm as Sixteenth-Century Reformers and Later Commentators Would Have Us Believe?

Abstract

The English are not alone in subjecting their history still to the ideological nonsense of sixteenth-century apologetics concerning the alleged weakness and unpopularity of fifteenth-century western Christianity. In Lithuania the lack of historical source material has led to even more acceptance of superficial Protestant and Jesuit disputes over what constitutes true religion as unbiased reportage of the state of Catholicism in the Grand Duchy of Lithuania, which paints a picture of failed Polish (sic!) mission and ‘pagan’ resilience. This paper uses material from local diocesan records from Podlasie and the Sacred Penitentiary in Rome to illustrate how common European religious fashions took root in Lithuanian society during the long fifteenth century: the activities of Church courts, fraternities and the cult of the dead, burgher and gentry initiatives to privatize Catholic practices (requests for indulgences, connected in particular with devotion to the Blessed Sacrament, permission to choose confessors, requests for portable altars and so forth).     

The Dichotomous Legacy of the Catholic Church’s Opposition to the Philippine Revolution of 1896

ABSTRACT

This article examines the repositioning of the Catholic Church in the aftermath of the Philippine Revolution of 1896–98, during the transfer of Spanish to American colonial rule. It reviews the consultations between the outgoing Spanish bishops and the Vatican’s Apostolic Delegate, Placido Chapelle, in January 1900, and the subsequent religious settlement promulgated in the Vatican’s Apostolic Constitution for the Philippine Church, Quae mari Sinico, in 1902. The Delegate’s identification with the Spanish bishops and their opposition to Filipino nationalist aspirations and the Filipino secular clergy confirmed the anti-Filipino position of the Church in the American colonial period. Both the Filipino bishops and the American bishops opposed independence and distrusted the nationalist leaders as anti-clerical Masons. This is followed by a discussion of the claimed reconciliation of Church and Filipino political aspirations in the post-Vatican II period in the 1960s, which culminated in the Church’s role in bringing down President Ferdinand Marcos in 1986. Committed to a theology of social justice, the bishops now aligned the Church with progressive democratic nationalists. In its successful opposition to the Marcos dictatorship in the name of “People’s Power,” the hierarchy claimed that through the “Miracle of EDSA” the Church had identified with and indeed represented the political will of the Filipino people.     

Transatlantic Catholic responses to Fascist anti-Semitism: the Racial Laws of 1938 in the Jesuit press of America and Civiltà Cattolica

ABSTRACT

This article examines the Catholic responses to the Fascist Racial Laws in a transatlantic and comparative perspective. It looks specifically at two foremost publications of the Jesuit press in Rome and New York: Civiltà Cattolica and America, respectively. The comparative approach helps to comprehend the variety of factors behind editorial choices: readership, political context, Vatican directions, censorship, and silence. Jesuits on both sides of the Atlantic interpreted the anti-Semitic turn of the Fascist regime as an imitation of Nazi Germany and with the persistent hope that Italian policies would be milder and more ‘civilized’. The shaping of the myth of the ‘good Italian’ was an early process in which Church voices, including the Pope himself, took a significant part. This article argues that despite contextual differences, both Jesuit publications demonstrated a transnational pattern of Catholic relation to the Jews: endorsing Pius XI’s statements, they spoke out against racism but did not extend their condemnations to a full rejection of anti-Semitism in its religious and secular components. The disapproval of Italy’s Racial Laws was not a defense of the Jews of Italy.     

Murphy's Moral Economy of Labor

Abstract

Throughout its history, the institution of the Catholic Church has been at odds with the social and political changes of modernity. However, many scholars claim that after Vatican II, the Church began to accept modernity's political regnancy, and subsequently embraced doctrines such as separation of Church and State and religious freedom. In fact, some scholars go so far as to claim that in recent decades, the Catholic Church has led political crusades that resulted in the political, economic, and social liberation of many, such as its spearhead movement against Communist countries and the liberation theology movements in Latin America. The purpose of this article is not only to examine such claims but to look more closely at the political implications of the thought of Pope Benedict XVI. I propose that Benedict XVI does not simply embrace modernity, but he challenges it from within and presents political society with an alternative foundation for political liberalism. To this effect, I examine the main tenets of his social thought, including his political anthropology and concept of personhood, his idea of secularity, and his understanding of the role of political institutions. I assess whether his ideas can be universally accepted by liberal, secular societies or whether the character of these ideas will appeal only to those who embrace Christianity.     

The Hornby Castle Estates: Agrarian change from the 1582 Survey to the 1751 Sederunt

Abstract

English Catholicism has generally been ignored by mainstream historiography. In the last decade work on the early seventeenth century has shown that English Catholics actively engaged in ensuring their own survival and played a prominent part in national politics. Catholicism in the latter half of the century has received no such attention. Using a case study of the Lancashire Catholic, William Blundell, from the Civil War period to his death in 1698, it will be argued that by manipulating existing power structures and creating networks of both Protestants and Catholics who protected him, he was able to avoid the extremes of the penal laws and assert an influence on local and national affairs. Despite his professions of loyalty, many of his activities in support of English Catholicism and religious houses abroad posed a direct threat to the Protestant regimes under which he lived.     

Craven and the Elizabethan Settlement: Diverging Confessional Identities, 1580–1603*

During the second half of Elizabeth's reign the imposition of the Settlement and its compliance within the Craven region of the West Riding of Yorkshire gave rise to increasingly divergent religious identities. Initially, recusant numbers increased despite the introduction of more draconian measures to combat Catholicism after 1580. Catholicism became clandestine. Craven's location next to conservative Lancashire facilitated the movement of itinerant priests to serve the separate Catholic community of interrelated lower gentry and their households. Concurrently evangelical clerics, planted to encourage the acceptance of the Settlement, opposed the hierarchical Elizabethan Church, objecting to its retention of clerical dress and sacramental rituals. This Puritan dissent gave rise to nonconformity and a more radical interpretation of the Reformed Church of England. However, by 1603 the majority in Craven had conformed to the Settlement, but continuing Protestant dissent would culminate in sectarianism in the next century.     

Signore e signori d'Italia: Una storia delle buone maniere

Abstract

The aim of this article is to analyze the boycott against the Pentecostal presence and proselytism which took place in Italy between 1935 and 1955. The Italian State and the Roman Catholic Church were allied in opposition, worried by the increasing success of Pentecostal proselytism all over Italy and, in particular, in the south. In April 1935, the Fascist government issued a decree (the so-called Circolare Buffarini-Guidi) which banned all religious activities of the Pentecostals, arguing that their religious practises were dangerous for the safety of the population and for the continuity of the ‘Italian race’. This decree, despite the fact that it was clearly illiberal, was active until 1955, eight years after the signing into law of the Republican Constitution, which guaranteed full religious freedom. My article wants to look at how this continuity on such a crucial aspect was possible despite the profound changes that followed the Second World War in Italy.     

‘As Poor as Church Mice’: Bishops,Finances, Posts,and Civil Duties in the Duchy of Warsaw, 1807–13

Abstract

Relations between the Catholic Church and the secular authorities of the Duchy of Warsaw were characterized by the one’s efforts to maintain its old privileges, and the other’s modernization of the law in a Josephist spirit. Cooperation and compromise between Church and state were possible, but their relations were full of tension, which sometimes erupted into open confl ict. This article presents a wider range of problems than has hitherto been noted in the historiography. From the beginning of 1807, the Catholic clergy was expected to fulfi l new duties, because of the shortage of administrative staff. Confl icts arose over the duties of patrons, payments for the clergy, their taxes, the government’s prohibition on plural holding of benefi ces cum cura animarum, and over ecclesiastical organization in general. The place of the Church was more clearly outlined in the Constitution of the Duchy of Warsaw (1807), but the concept of the ’state religion’ was seen by some clergymen as an opportunity to spread the Church’s infl uence. Further changes opened the higher ecclesiastical ranks to commoners. The civil government and the episcopate also differed on the role of religious orders, with the former looking to employ nuns and monks in social welfare and education. Bishops complained of ministers and offi cials who did not pay priests’ salaries punctually, if at all, but some episcopal interventions led to the authorities releasing the orders from fi nancial obligations and taxes. The Civil Code, introduced in 1808, assigned the duties of registrars to priests. Insofar as divorces and civil marriages were concerned, this role could place priests in contravention of canon law, although in practice almost no such cases occurred. Despite the work undertaken by representatives of the clergy and the civil authorities, no concordat, which would have resolved these issues, was agreed with the Holy See. As a result, the period of the Duchy brought the Catholic clergy great insecurity, alongside their hopes for the Polish nation.     

From Empires to Nation-State: Remaking the Roman Catholic Church in an Independent Poland

ABSTRACT

Roman Catholicism is most often imagined as an element of continuity in Poland’s turbulent history: even when a Polish state was absent from the map of Europe from the late eighteenth through early twentieth centuries, a recognizably ‘Polish’ church has been presumed to provide a robust institutional anchor for the Polish nation. This article, however, argues that the creation of a ‘Polish’ Roman Catholic church was a belated and protracted process, one that was only getting started in the years following the achievement of Polish independence in 1918. The church’s ‘Polonization’ was only partially a matter of emancipation from imperial-era restrictions. It often also involved the defence and attempted extrapolation of laws, practices and institutions that had developed under the auspices of the German, Austrian or Russian states and that the Catholic hierarchy viewed as healthy and desirable building blocks for a future Polish church. These imperial precedents continued to provide crucial points of reference in ongoing debates about what ‘Polish’ Catholicism was and what it should become.     

On the current absence and future improbability of political Catholicism in Italy

Clerical ‘non-negotiable values’ were actively promoted by right-wing governments in the 2000s, the Monti government that replaced them was strongly supported by the Vatican and the Italian bishops, and the current left-wing government is led by a former member of the Catholic popolari who attends Mass every Sunday. But this article argues that, rather than a new golden age of political Catholicism, the return of Catholicism to Italian politics has taken a ‘low intensity’ form which lacks the robust combination of ideas, leaders, organizations, and interests that informed earlier, genuinely political forms of Catholic engagement. The article demonstrates this by focusing on the ‘Todi movement’, which played a crucial role in the Monti government, and on Matteo Renzi’s current leadership of the Partito democratico and the national government. It also proposes a theoretical framework to explain the apparent contradiction between the high visibility and the low political relevance of Catholicism in Italian politics.     

Benedicto Kiwanuka and Catholic Democracy in Uganda

In this article, I introduce Benedicto Kiwanuka (1922–72), Uganda’s first prime minister and most prominent modern Catholic politician, and explore how his religious and political sensibilities — especially his vision of democracy — intersected with Catholic thought and historical experience in Buganda and Uganda. Far from turning him into a “Catholic tribalist” looking to empower Catholics vis à vis other religious groups, Kiwanuka’s Catholic identity was a core component of his political commitment to non-sectarian democracy, the common good, and pan-ethnic nation-building. He saw in Catholicism the possibility of envisioning political solidarity during a moment of social rupture, and he and his Democratic Party used Catholic and biblical discourse and theology to help undergird a broader political commitment to liberal democratic nationalism during Uganda’s transition to independence (1958–62). At the same time, Kiwanuka’s prophetic commitment to principle — an uncompromising dogmatism often expressed in religious and theological language — also helped cost him the opportunity to lead Uganda into and beyond independence.     

The Role of "Sibling Rivalry" in the "(Re)discovery of America Controversy"

French Louisiana is Catholic country. Because of the association between the Louisiana French and the Roman Catholic Church, the Church's role in French ethnic persistence has always been taken for granted. However, from a paternalistic colonial Church, the Louisiana Catholic Church has become an American one very much out of touch with the cultural character of the population it has served. In the racial field the Church's conformity to American values has impaired the unity of the Louisiana French. In the matter of language the Church has helped to undermine the position of French in French Louisiana society. The assertion of one's Catholicism in French Louisiana at a time of increasing Anglo-American contacts may simply be a reliable way of saying “we are us—not them.”     

Between Virgins and Priests: The Feminisation of Catholicism and Priestly Masculinity in Nineteenth-Century Spain

The feminisation of religion in the nineteenth-century has been broadly discussed by historians and sociologists. Considering the main contributions of that debate from a critical perspective, this article defends the hypothesis that the Catholic Church identified itself with the same characteristics with which it defined femininity in the nineteenth-century through the symbolic link with the Virgin Mary. Although this discursive feminisation of Catholicism left laymen in a difficult situation, it did contribute to reinforcing the patriarchal and hierarchical structure of the Church. The great challenge to bishops and priests, the leading subjects in the project of re-Christianising society, was to demonstrate their condition as men within a feminised organisation. This article will mainly focus on Spain, although with the international perspective that any study about Catholicism requires.