Relevant bibliographies by topics / Unitarian churches in Wales

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Unitarian churches in Wales'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Unitarian churches in Wales"

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Cooper Jr., James F. "Cuffee's “Relation”: A Faithful Slave Speaks through the Project for the Preservation of Congregational Church Records." New England Quarterly 86, no. 2 (June 2013): 293–310. http://dx.doi.org/10.1162/tneq_a_00279.

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The Project for the Preservation of Congregational Church Records collects, catalogs, preserves, digitizes, and transcribes documents that lie scattered in Congregational and Unitarian churches throughout the commonwealth. Cuffee's “Relation,” one slave's spiritual account conveyed in his own words and by his hand, is among the many extraordinary treasures the project seeks to safeguard.
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Willsky-Ciollo, Lydia. "Henry Whitney Bellows and “A New Catholic Church”." Church History and Religious Culture 98, no. 2 (July 12, 2018): 265–90. http://dx.doi.org/10.1163/18712428-09801001.

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Abstract This article examines the evolution of Bellow’s proposal for a newly reformed Unitarian “catholic” church during the 1850s and 1860s. For Bellows in particular, political, cultural, and ecclesiastical matters collided in his efforts to transform a diffuse set of liberal Christian churches in fellowship into a denomination of national, even global, caliber. The creation of this “new catholic church” would, in turn, help to heal an ailing nation. There are two questions driving this narrative. First, how did Bellows arrive at the conclusion that Unitarianism was the future of Christendom, the more “Protestant-Protestantism,” or even more boldly, the “more Catholic-Catholicism?” Secondly, how did Bellows arrive at the conclusion that uniting Christendom under a “catholic” Unitarian banner could unite a fractured country? During the early 1860s, the language of nationalism and catholicity merged in Bellows’ organization of the National Convention.
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Brady, Bernadette. "The Dual Alignments of the Solstitial Churches in North Wales." Journal of Skyscape Archaeology 3, no. 1 (August 9, 2017): 5–28. http://dx.doi.org/10.1558/jsa.30562.

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In the north of Wales, there are 105 churches that have stonework dated to the thirteenth century or earlier. Of these, only twelve are oriented to face the summer solstice sunrise. Additionally, all of these solstitial churches are located in the northern-most counties of Wales, near or around the valleys which flow beside the Snowdonia Mountains or to the east of the mountains. The twelve solstitial churches take their landscape into account and, thus, vary considerably in their azimuths in order to align to the actual sunrise of the summer solstice. In such terrain, one would expect a wide and diverse collection of western declinations, yet these twelve churches fall into three distinct regional bands of western declination. The twelve solstice churches have western declinations that align them either with the winter solstice sunset (this is the natural alignment) or with the period of early February or early November. With all the churches fitting into these declination patterns, this paper presents an argument for the origin of this apparent intentionality based on the history of the region. The Isle of Anglesey, in the Roman period, was one of Europe’s major Druidic centres of learning and their naked- eye astronomy skills are evident in artefacts such as the Coligny calendar. Based on this background, this paper suggests that the original fifth or sixth century churches, which were later rebuilt in stone, appropriated pre-existing sacred sites. Thus, today, these Welsh historical churches appear to have preserved, in their medieval walls, older non-Christian orientations.
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Rives, Nathan S. "“Is Not This a Paradox?” Public Morality and the Unitarian Defense of State-Supported Religion in Massachusetts, 1806–1833." New England Quarterly 86, no. 2 (June 2013): 232–65. http://dx.doi.org/10.1162/tneq_a_00277.

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The outcome of the legal and constitutional controversy leading to the fall of the state-supported religious establishment in Massachusetts followed a schism in the Congregationalist churches. In that controversy, Unitarians defended religious taxation as an expedient means to advance their desired ends of a public morality rooted in theological liberalism.
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Cowman, Krista. "‘A Peculiarly English Institution’: Work, Rest, and Play in the Labour Church." Studies in Church History 37 (2002): 357–67. http://dx.doi.org/10.1017/s0424208400014856.

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The Labour Church held its first service in Charlton Hall, Manchester, in October 1891. The well-attended event was led by Revd Harold Rylett, a Unitarian minister from Hyde, and John Trevor, a former Unitarian and the driving force behind the idea. Counting the experiment a success, Trevor organized a follow-up meeting the next Sunday, at which the congregation overflowed from the hall into the surrounding streets. A new religious movement had begun. In the decade that followed, over fifty Labour Churches formed, mainly in Northern England, around the textile districts of the West Riding of Yorkshire and East Lancashire. Their impetus lay both in the development and spread of what has been called a socialist culture in Britain in the final decades of the nineteenth century, and in the increased awareness of class attendant on this. Much of the enthusiasm for socialism was indivisible from the lifestyle and culture which surrounded it. This was a movement dedicated as much to what Chris Waters has described as ‘the politics of everyday life …. [and] of popular culture’ as to rigid economistic doctrine. This tendency has been described as ‘ethical socialism’, although a more common expression at the time was ‘the religion of socialism’.
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Higgins, Andrew. "Evangeline's Mission: Anti-Catholicism, Nativism, and Unitarianism in Longfellow's Evangeline." Religion and the Arts 13, no. 4 (2009): 547–68. http://dx.doi.org/10.1163/107992609x12524941450163.

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AbstractThough Evangeline has long been considered simply a love story, this article reads the poem as one deeply involved in both the theological and cultural struggles between the Catholic and Protestant churches in the antebellum period. The essay argues that Longfellow's poem about the Acadian Expulsion of 1755 imagines those Catholic refugees as successful immigrants to America. Further, the article argues that Longfellow's vision of Philadelphia at the end of the poem is that of an ideal, ecumenical Christian community, in which Catholicism is able to coexist with various Protestant churches. Thus the poem counters anti-Catholic nativist rhetoric that portrayed Catholics as fundamentally foreign and a threat to the Republic. However, the ecumenical nature of this vision is limited by the fact that Longfellow cannot imagine a fully-realized Catholic Church in the United States; his Catholic community lacks ecclesiastical hierarchy. As such, it reflects Longfellow's connection to the Unitarian Moralists, as group of Harvard Unitarians who sought to transform other denominations rather than to convert individuals to Unitarianism.
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Ballard, Paul. "Poverty and Change: The Churches’ response in South Wales,1966Œ2000." Expository Times 116, no. 2 (November 2004): 43–48. http://dx.doi.org/10.1177/001452460411600202.

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Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (July 2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.

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In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Churches, the Jews, Muslims, Hindus, Sikhs and others) have particular rights and privileges in particular circumstances.
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Snape, Michael. "The Christian Churches and the Great War : England, Scotland and Wales." Revue d'Histoire de l'Eglise de France 102, no. 1 (January 2016): 121–38. http://dx.doi.org/10.1484/j.rhef.5.111321.

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Bevir, Mark. "The Labour Church Movement, 1891–1902." Journal of British Studies 38, no. 2 (April 1999): 217–45. http://dx.doi.org/10.1086/386190.

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Historians of British socialism have tended to discount the significance of religious belief. Yet the conference held in Bradford in 1893 to form the Independent Labour Party (I.L.P.) was accompanied by a Labour Church service attended by some five thousand persons. The conference took place in a disused chapel then being run as a Labour Institute by the Bradford Labour Church along with the local Labour Union and Fabian Society. The Labour Church movement, which played such an important role in the history of British socialism, was inspired by John Trevor, a Unitarian minister who resigned to found the first Labour Church in Manchester in 1891. At the new church's first service, on 4 October 1891, a string band opened the proceedings, after which Trevor led those present in prayer, the congregation listened to a reading of James Russell Lowell's poem “On the Capture of Fugitive Slaves,” and Harold Rylett, a Unitarian minister, read Isaiah 15. The choir rose to sing “England Arise,” the popular socialist hymn by Edward Carpenter:England arise! the long, long night is over,Faint in the east behold the dawn appear;Out of your evil dream of toil and sorrow—Arise, O England, for the day is here;From your fields and hills,Hark! the answer swells—Arise, O England, for the day is here.As the singing stopped, Trevor rose to give a sermon on the religious aspect of the labor movement. He argued the failure of existing churches to support labor made it necessary for workers to form a new movement to embody the religious aspect of their quest for emancipation.
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Dissertations / Theses on the topic "Unitarian churches in Wales"

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M'Caw, Martin Trevor. "A history of the English-speaking Baptist churches of North Wales." Thesis, Bangor University, 2010. https://research.bangor.ac.uk/portal/en/theses/a-history-of-the-englishspeaking-baptist-churches-of-north-wales(92058a42-2ba5-4fb0-9598-deacc555e63c).html.

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This dissertation attempts to chart the history of the English-speaking churches of North Wales from the time of the commonwealth to the present. Beginning with the radical separatism of Morgan Llwyd at Wrexham during the puritan period, it describes and analyzes the development of religious thought and structures through the restoration and the older dissent (chapter one), the eighteenth century including the Evangelical Revival and Sandemanianism (chapter two), the expansion of the churches including those on the coastal strip during the nineteenth century (chapters three and four) and consolidation including the challenges of secularization during the twentieth (chapters five and six). The Introduction sets out the rationale and the Conclusion provides a reflective summary. Thee essential elements form the parameters within which the following analysis has been made, namely geography, language and the Baptist principle of associating. The way in which an English medium community formulated its religious identity within a Welsh, and often Welsh speaking, context is assessed, and how it did so well away from the very different English language Baptist life in South Wales while diverging also from mainstream Baptist life in England. As such the dissertation could be interpreted as a study in divergence, assimilation and the development of a specific regional-national identity. The backcloth for the individual chapters is determined by United Kingdomwide or British, national (Welsh), or denominational topicalities each of which may stand alone or exist in combination with the others. In broad terms the formative years are dominated by British considerations, national (Welsh) factors predominate during the nineteenth century, whilst the twentieth century is dominated by denominational concerns. Throughout the study the three formative factors of geography, language and the specifically Baptist principle of associating emerge as the key elements in the evolution of the English-speaking Baptist churches and the North Wales English Baptist Union.
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Davies, Noel Anthony. "Aspects of the history of the Council of Churches for Wales 1956-90." Thesis, Bangor University, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364123.

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Catterall, Peter Paul. "The free churches and the Labour Party in England and Wales 1918-1939." Thesis, Queen Mary, University of London, 1989. http://qmro.qmul.ac.uk/xmlui/handle/123456789/1367.

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This thesis has two principal objectives. Firstly it seeks to examine the response of the traditionally Liberal Free Churches to the inter-war decline of that party, the rise of Labour and the changing economic, social and political developments and issues which accompanied this process. This response is considered both in terms of the Free Church leadership and, with the aid of local case studies in Bolton, Bradford, Liverpool and Norfolk, of chapel society. It is therefore examined not only in terms of the changing theological and political attitudes of the Free Church leadership, that leadership's contribution to Christian Socialism in the period and its enthusiasm for particular issues like temperance. The financial problems, political witness and changing nature of the chapel community, its communication of ideals and distinctive way of looking at the world, has also been fully considered. Secondly the thesis seeks to establish the extent to which Free Churchmen were representative of a working class party in a country where the working class was not usually noted for its religiosity, how substantial the Free Church presence in the party was and why, and what contribution they made to it. This involves not only an examination of the relationship between the Free Churches and the working classes but also of the composition of the party, both at national level and in the local areas researched. Consideration has also been given to the extent to which Nonconformist Socialists have proved willing to take over from their Liberal counterparts as the bearers of the "Nonconformist Conscience" (involving close scrutiny of the development of and the labour party's response to typical Free Church concerns like temperance, gambling, Sabbatarianism, peace, education and disestablishment) and to the contribution their Christianity made to the objectives and ideals of the Labour party.
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Bridges, Barry John. "The Presbyterian Churches in New South Wales, 1823-1865 : with particular reference to their Scottish relations." Thesis, University of St Andrews, 1987. http://hdl.handle.net/10023/3705.

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This study covers the period from arrival of the first minister to union of most congregations in a Church unconnected with the Scottish parent Churches. My thesis is that reliance on the Scottish Churches was a necessary condition for establishment of the Presbyterian Church in the Colony but also the principal cause of failure to attempt to become a major religious force. Equality with the Church of England was conceded gradually and, initially, reluctantly and from the first State aid and religious rights derived from adherence to the Church of Scotland. Almost the entire ministry derived from Scotland or, to a lesser extent, Ulster, and both the Established and Free Churches of Scotland resisted recruitment of outsiders. Consequently, the ministry remained Scotland-oriented and imbued with all the passions of divided Scottish Presbyterianism. Control over State aid and recruitment assisted the Scottish Churches in forcing a disruption in 1846 and for a generation the Church remained weak, fragmented and in conflict over alleged erastianism in the Church of Scotland, indiscriminate aid and voluntaryism. These Churches involved themselves in local ecclesiastical contentions and were used against opponents by Colonial ministers with influence in Scotland. Colonial Presbyterianism was introverted, backward-looking, unassimilated holding to Scottish standards and to concepts inappropriate for the local environment. The Church appeared a sect for expatriate Scots and Ulstermen. Others, ministers and lay people, felt rejected. The native-born saw the Church as an exotic institution which did not relate to them. Some ministers espoused the Church ideal, but made little headway. Others were concerned only to retain the Established Church connection or the purity of 'Free Church principles' and some resisted accommodation of divergent viewpoints. Eventually compromise, unity, independence and assimilation were accepted as essential to progress.
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Budge, Andrew Lindsay. "Change in architectural style : the adoption of macro- and micro-architectural motifs in 14th-century collegiate churches in England and Wales." Thesis, Birkbeck (University of London), 2017. http://bbktheses.da.ulcc.ac.uk/247/.

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Why does architectural style change? This question, once of critical concern to architectural historians, has been of peripheral interest to more recent scholarship. In re-opening the question, with the emphasis on the adoption of new motifs rather than their invention, this thesis aims to contribute to a greater understanding of the causes of change and to extend the methodological apparatus with which the question can be tackled. The empirical base for the study is a previously untapped resource: the sixty-six collegiate churches founded in the 14th century in England and Wales. The diachronic investigation of the changes in architectural motifs observed in these churches is complemented by the use of techniques drawn from other disciplines, such as population-level analysis and the use of frequency-distribution graphs. Two of the churches, Edington and St Mary’s, Warwick, neither of which have been accorded substantive academic attention before, are the subject of detailed case studies. The resulting observations enable a number of the potential causes of 14th-century architectural change to be tested: boredom with existing forms; competition; fashion; cultural and societal influences; costs and funding constraints; and the dominance of a ‘centre’. With the exception of competition, in the guise of differentiation or emulation, none exhibit convincing explanatory power. This prompts a crossdisciplinary inquiry using models of change from the social and natural sciences, specifically Innovation Diffusion Theory and the application of principles of the theory of evolution. These are evaluated against the observations from the dataset. The thesis concludes by enumerating the benefits of taking a broader, more interdisciplinary approach to the exploration of architectural change.
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Edwards, Benjamin History UNSW. "Proddy-dogs, cattleticks and ecumaniacs: aspects of sectarianism in New South Wales, 1945-1981." 2007. http://handle.unsw.edu.au/1959.4/40707.

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This thesis studies sectarianism in New South Wales from 1947 through to 1981. This was a period of intense change in Australian socio-cultural history, as well as in the history of religious cultures, both within Australia and internationally. Sectarianism, traditionally a significant force in Australian socio-cultural life, was significantly affected by the many changes of this period: the religious revival of the 1950s, the rise of ecumenism and the Second Vatican Council in the 1960s, as well as postwar mass-immigration, the politics of education, increasing secularism in Australian society and the Goulburn schools closure of 1962, which was both a symptom of the diminishing significance of sectarianism as well as a force that accelerated its demise. While the main study of sectarianism in this thesis ends with the 1981 High Court judgment upholding the constitutionality of state aid to non-government schools, this thesis also traces the lingering significance of sectarianism in Australian society through to the early twenty-first century through oral history and memoir. This thesis offers a contribution to historical understanding of sectarianism, examining the significance of sectarianism as a discursive force in Australian society in the context of social, political and religious cultures of the period. It argues that while the significant social and religious changes of the period eroded the discursive power of sectarianism in Australian society, this does not mean sectarianism simply vanished from Australian society. While sectarianism became increasingly insignificant in mainstream Australian socio-political life in this period, sectarianism -- both as a discourse and ideology -- lingered in social memory and in some religious cultures.
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Books on the topic "Unitarian churches in Wales"

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Department, General Assembly of Unitarian and Free Christian Churches Welsh. Cyfeiriadur Undodiaid Cymru: Welsh Unitarian handbook. Aberdare: Cymdeithas Undodaidd = Welsh Unitarian Department, 1986.

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The Unitarian controversy: Essays on American Unitarian history. Boston, Mass: Skinner House Books, 1994.

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Hughes, Morgan. Unitarian. San Diego, Calif: KidHaven Press, 2005.

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Gomes, Alan W. Unitarian Universalism. Grand Rapids, Mich: ZondervanPublishingHouse, 1998.

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Forrester, Church F., and Buehrens John A. 1947-, eds. A chosen faith: An introduction to Unitarian Universalism. Boston: Beacon Press, 1998.

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Unitarian perspectives on contemporary religious thought. London: Lindesey, 1999.

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Howe, Charles A. Unitarian universalism 1988: Selected essays. [Boston, Mass.]: Unitarian Universalist Ministers Association, 1989.

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Hill, Andrew M. A liberal religious heritage: Unitarian & Universalist foundations in Europe, America & elsewhere. London: Unitarian Information, 1986.

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Unitarian Universalist Association. Ohio-Meadville District, ed. Here we have gathered: The story of Unitarian Universalism in Western Pennsylvania, 1808-2008. Pittsburgh, PA: Ohio Meadville District, Unitarian Universalist Association, 2010.

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Buddhist voices in Unitarian universalism. Boston: Skinner House Books, 2013.

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Book chapters on the topic "Unitarian churches in Wales"

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Butler, Lawrence. "The Lost Choir: What Was Built at Three Cistercian Abbey Churches in Wales?" In Perspectives for an Architecture of Solitude, 115–23. Turnhout: Brepols Publishers, 2004. http://dx.doi.org/10.1484/m.mcs-eb.3.1847.

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Temkin, Sefton D. "Among the Gentiles (1867–1878)." In Creating American Reform Judaism, 211–13. Liverpool University Press, 1998. http://dx.doi.org/10.3828/liverpool/9781874774457.003.0033.

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This chapter explores Isaac Mayer Wise’s connections with the Free Religious Association. This was an organization founded in 1867. The leaders were a distinguished intellectual group from the National Conference of Unitarian Churches who could no longer accept the more traditional position of the national body. The Free Religious Association was avowedly of a non-Christian character — a standpoint that had become a matter of contention within the official Unitarian camp. The objects of the association were ‘to promote the interests of pure religion, to encourage the scientific study of theology, and to increase fellowship in the spirit’. In practice the association reflected the humanistic theism espoused by Octavius Brooks Frothingham.
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Knight, Frances. "Social Welfare and the Churches in England, Scotland and Wales." In Charity and Social Welfare, 41–70. Leuven University Press, 2017. http://dx.doi.org/10.2307/j.ctt1pwtcr2.4.

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Carragáin, Tomás Ó. "Cemetery Settlements and Local Churches in Pre-Viking Ireland in Light of Comparisons with England and Wales." In Anglo-Saxon/Irish Relations before the Vikings. British Academy, 2009. http://dx.doi.org/10.5871/bacad/9780197264508.003.0015.

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This chapter re-examines the evidence for local ecclesiastical and other burial sites in pre-Viking Ireland. It compares local churches and cemetery settlements in pre-Viking Ireland with those found in England and Wales. The chapter describes the density of the pre-Viking ecclesiastical sites in Ireland, church density and social structure in Anglo-Saxon England, and the local ecclesiastical sites in Cornwall and Wales.
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Field, Clive D. "1880–1901—The fin de siècle." In Periodizing Secularization, 73–108. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198848806.003.0004.

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The 1880s are often viewed by historians as the turning-point for British churchgoing, ushering in a period of general decrease. In the absence of attendance data from the government (there was no repeat of the 1851 religious census) and Churches, reliance has to be placed upon local religious censuses, typically undertaken by newspapers throughout the fin de siècle, the biggest cluster being in 1881–2. Expressed as an index of attendance, calculated against overall population, churchgoing was generally receding, except in Wales. Although the index ranged widely from place to place, dependent upon several factors, in the aggregate, excluding Sunday scholars but adjusting for twicing, perhaps one-third of people worshipped on an ordinary Sunday in 1881–2, compared with two-fifths (including scholars) in 1851. Rather more did so intermittently or for special occasions, including rites of passage. Variations by denomination (the Free Churches losing most ground), region, gender, and social class are discussed.
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Field, Clive D. "Before 1880—The Long Prelude." In Periodizing Secularization, 24–43. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198848806.003.0002.

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This chapter summarizes what is known about religious allegiance and churchgoing during the long eighteenth century and the early Victorian era, with reference to statistics (noting methodological difficulties, especially affecting the 1851 religious census). There are separate analyses for England and Wales and Scotland. The dominant trend in religious allegiance was towards voluntaryism and pluralism, the established Churches of England and Scotland losing their near-monopoly of religious affiliation in the face of Dissent’s rapid advance. The nineteenth century witnessed sustained church growth, absolute and relative, in members and Sunday scholars. Despite the continued existence of legislation requiring churchgoing, its enforcement was infrequent and often ineffective. Absenteeism was a growing problem from the eighteenth century. It remains unclear whether there was any general rise in attendance during the early nineteenth century. By 1851, two-fifths of Britons may have worshipped, Wales being the most devout of the home nations, but churchgoing declined thereafter.
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McFadden, William. "Catholic Theology since Vatican II." In The History of Scottish Theology, Volume III, 303–16. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0022.

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This chapter discusses the ways in which the documents decreed by the Second Vatican Council stimulated theological writing in Scotland and created a climate for their implementation in the Catholic Church up to the first decade of this millennium. It looks at the theological impact of academic Scottish Catholic theologians and at the theological documents of the Bishops’ Conference of Scotland, including the statement on the morality of nuclear arms and the two teaching documents produced in collaboration with the Bishops’ Conferences of England and Wales and of Ireland—One Bread, One Body, and The Gift of Scripture. It also shows how the theology of the Council documents has influenced the areas of religious education, lay ministry, and collaborative leadership, and has led to closer cooperation with other churches and academic institutions. Finally, it laments that there is no longer a locus for seminary education in Scotland.
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Goff, James, and Walter Dudley. "1755, Lisbon." In Tsunami, 151–60. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197546123.003.0013.

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Most Europeans do not worry about tsunami waves as much as those who live around the rim of the Pacific Ocean, but they should. On All Saint’s Day, 1755, a huge earthquake struck Lisbon, Portugal, causing most stone buildings to collapse, including churches, monasteries, nunneries, and chapels, trapping the faithful inside the ruins, which votive candles quickly turned into burning pyres. Voltaire would write, “The sole consolation is that the Jesuit Inquisitors of Lisbon will have disappeared.” To add to the irony, among the few buildings safely left standing following the disaster were the lightly constructed wooden bordellos of the city. Most of Lisbon’s prostitutes but few of her nuns survived. Tsunami waves would not only kill thousands around Lisbon’s harbor but also travel south to Spain and North Africa, north to Ireland and Wales, and across the Atlantic Ocean to the Caribbean, flooding the streets of Barbados.
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Mottram, Stewart. "Warriors and Ruins." In Ruin and Reformation in Spenser, Shakespeare, and Marvell, 92–131. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198836384.003.0003.

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This chapter explores Shakespeare’s response to the ‘bare ruined choirs’ of dissolved churches and monasteries, focusing on Cymbeline (c.1610) and showing how this play’s language of ruin works to remind Shakespeare’s contemporaries of the potential for anti-catholic intolerance to incite further acts of religious violence in early Stuart England and Wales. Cymbeline conveys a double vision of Wales, the site of Britain’s heroic victory over Rome, but also the scene for Welsh acts of savagery and rebellion that coalesce around the image of Cloten’s headless corpse, described by Lucius in the play as a ‘ruin … that sometime | … was a worthy building’ (4.2.353–4). The chapter shows how Shakespeare uses this language of ruin to reflect anxieties over the role of Welsh catholics in the Essex rising (1601) and Gunpowder Plot (1605), in which demands for greater toleration of catholics were a recurrent concern. Cymbeline condemns these acts of catholic rebellion, but the chapter argues that it also questions the merits of England’s Jacobean culture of intolerance towards catholics—an intolerance that, as Shakespeare hints, must also take some measure of responsibility for catholic acts of rebellion in the early seventeenth century. Shakespeare’s emphasis on the need for toleration of catholic loyalism need not, however, imply Shakespeare’s own sympathies for catholic beliefs and practices. The chapter shows how Shakespeare remembers the monastic ruinations under Henry VIII in order to reflect on the continuing cycles of religious violence that this originary moment of reformation iconoclasm unleashed.
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Field, Clive D. "1918–39—The Depression Years." In Periodizing Secularization, 175–214. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198848806.003.0007.

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The inter-war years are a comparatively neglected period of British religious history. Yet, on the measure of ‘active church adherence’ used in this book, they emerge as far more significant in Britain’s secularization journey than the intensively studied 1960s. Between 1918 and 1939, there was a marked shift away from religious commitment and participation towards nominalism, especially in the Free Churches. Although Protestant church membership recovered after the First World War, it peaked in England and Wales around 1927 and dropped absolutely thereafter. There was no such post-war recovery in churchgoing, rather an acceleration of decline, partly because people worshipped less regularly. This fall was fuelled by a weakening Sabbatarian culture and competition from Sunday cinema and religious broadcasting. Congregations were also ageing and take-up of Anglican baptismal and marriage services diminishing. A further 2 million Sunday scholars were lost, while the number of religious ‘nones’ rose by 1 million.
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