By Anders Jarlert
The "long" 19th century observed the creation of devotional enterprises as a way of channeling renowned faith. this period additionally witnessed the interpretation and booklet of devotional books, journals, and pamphlets on an enormous scale. Piety and Modernity explores the character of pious reforms in such parts as liturgy, saint cults, pilgrimage, confraternities, hymns, and Bible translation, with an emphasis at the altering styles in non secular expression on the collective and person point, the turning out to be impression of domestic missions, and the family among piety and print tradition. whereas person piety was once frequently hooked up with the authority of church leaders and confessional educating, the lengthy 19th century gave upward thrust to new kinds of individualism, regarding grassroots tasks. This quantity bargains a wealthy evaluate of various interrelated nationwide practices touching on piety within the 19th century.
Contributors: Ingunn Folkestad Breisteinn, Ansgar university and Theological Seminary, Kristiansand; Mary Heimann, college of Strathclyde; Janice Holmes, The Open collage in eire; Anders Jarlert, Lund college; F. A. (Fred) van Lieburg, collage of Amsterdam; Hugh McLeod, college of Birmingham; Peter Jan Margry, Meertens Institute, Amsterdam; Tine Van Osselaer, collage of Leuven; Bernhard Schneider, Trier collage; Johs. Enggaard Stidsen, collage of Copenhagen
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Again, much of the heat which surrounded the controversy hinged on misunderstandings, among Catholics and nonCatholics alike, as to what the doctrine was actually supposed to mean: infallibility is not the same thing as impeccability or inerrancy. What Papal Infallibility, as defined at the First Vatican Council, turned out to mean was not that the Pope could not be wrong. It meant rather that when the Pope, speaking ex cathedra on a matter concerning the teaching of the Catholic Church on a subject concerned with faith or morals (and providing that his statement also met with other criteria defined in canon law) must be taken as having accurately pronounced what the church’s teaching actually was on that particular subject.
The strong sense of mission which characterised both the Evangelical and Anglo-Catholic wings of the Church of England had led to half a century of energetic church-building and restoration; to far more scrupulous pastoral care; to more frequent and flamboyant worship; and had succeeded in attracting bigger congregations which were not only willing to participate in more frequent services but also to send their children to Sunday School. The Church of England had been transformed by means of a strong sense of religious renewal that assured its preservation as an established church, at least for the foreseeable future.
By the 1870s and 1880s, virtually all of the major denominations had made some attempt to infiltrate ‘darkest’ London and were effectively competing with one another for the souls of the slumdwellers and impoverished labourers of the big cities. But for all the optimism, and sometimes wild utopianism, of schemes like the ‘missions’ to London or the University Settlement experiment, by the 1880s and 1890s it had become clear that the problem of working-class ‘indifference’ to religion, which had first been exposed by Horace Mann in 1853, was not going to be solved easily.