Roman Catholic Beliefs in England: Customary Catholicism and by Michael P. Hornsby-Smith

By Michael P. Hornsby-Smith

Michael Hornsby-Smith examines the non secular ameliorations that experience happened between English Catholics because the moment Vatican Council of 1962-65. He explores the meanings English Catholics connect to being Roman Catholic and to Catholic ideals over a number matters from doctrinal concerns to questions of non-public and social morality. He additionally examines the legitimacy accorded via English Catholics to either papal authority and spiritual authority usually. This examine relies on a wealth of interviews with individuals of the Catholic Church. From his facts, Michael Hornsby-Smith convincingly demonstrates that even supposing ideals and practices are derived from "official religion," English Catholics have progressively withdrawn legitimacy from the clerical management, fairly within the zone of non-public morality. He concludes via reflecting at the implications of this secularization of English Catholicism.

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Michael Hornsby-Smith examines the non secular modifications that experience happened between English Catholics because the moment Vatican Council of 1962-65. He explores the meanings English Catholics connect to being Roman Catholic and to Catholic ideals over a number matters from doctrinal concerns to questions of non-public and social morality.

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They were chiefly concerned to explore people's motives in coming to the event and their attitudes to papal authority and obedience to the teachings of the Church. The interview guide used has been given in Appendix 111. We had hypothesised that the people who were most likely to attend these set events, often after travelling considerable distances overnight and at some inconvenience and discomfort, would be traditional Catholics with an 'ultramontane' attitude towards the pope. We supposed that they would regard him very much as a 'man apart' with sacred qualities and a privileged religious authority which would be tinged with aspects of a 'creeping infallibility'.

Two types of interview were carried out with the parish samples: Stage 1 structured interviews mainly to obtain the measures of social mobility used in the earlier study (Hornsby-Smith, 1987), and focused Stage 11 interviews. The latter were generally tape-recorded, and ranged from half an hour to two hours in length. The Stage 11 interviews focused around four main areas. In the first place we wished to explore the nature of the religious socialisation of our respondents in order to contextualise their current religious orientations.

While it was originally envisaged that this would reduce the chances of systematic bias and improve the validity of our interpretations, it seems more correct to regard the more qualitative findings reported in this book as being complementary to those reported in Roman Catholics in England (Hornsby-Smith, 1987). Thus in the 'dualist' view suggested by the Fieldings, the former book was concerned with the structural aspects of English Catholicism while this present book is concerned more with the question of the meaning which their religion has for different groups of Catholics.

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