Abstract
In a sermon delivered to the Catholics of northern England in 1945 which explicitly addressed issues such as the breakdown of family life and the spiritual priorities for post-war renewal, Bishop Marshall of the Salford diocese held before his flock a comprehensive model for familial relations:
Catholic fathers can endeavour to follow the footsteps of St Joseph by the purity of their lives, by their vigilance and self-sacrifice. Catholic mothers can imitate the Mother of Jesus by their example, their modesty, their resignation and perfect faith. Catholic children can strive to be pious and obedient as the Child Jesus was. The whole family, father, mother and children, can unite daily in the service of God by family prayers. Thus Catholic homes can be preserved from the many dangers around them and, like the Holy Family, they can serve as models for many homesteads.’
Whilst this ideal was modulated through a distinctively Catholic rhetoric of the Holy Family, and one that had been vigorously promoted since Pope Leo XIII instituted a feast day in 1892 to commemorate the holy home in Nazareth, men and women within post-war England were also searching for models to inform and interrogate changing understandings of marriage, parenthood and domestic roles. For as Edward Griffith, co-founder of the National Marriage Guidance Council (NMGC), wrote in anticipation of the end of the war, ‘the home, and all it stands for, must be the pivot of our social reconstruction’.2
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Notes
E. Griffith (ed.) (1944) The Road to Maturity (London: V. Gollancz), p. 14.
This is attributable to the virtually unquestioned acceptance of the secularization thesis within most historical and sociological accounts of twentieth-century Britain, which broadly postulates the waning influence of Christianity and its public importance with the onset of industrialization and the impact of the Enlightenment. For a highly influential revisionist interpretation illustrating the continuing influence of Christianity in constructions of gender and family relations until the 1960s, see C. Brown (2001) The Death of Christian Britain: Understanding Secularization 1800–2000 (London: Routledge); and idem (2006) Religion and Society in the Twentieth-Century (Harlow: Longman). For a contrasting and inter-disciplinary reinterpretation of secularization, the role of Christianity in British culture, and the intersections between religion and gender, see
J. Garnett, M. Grimley, A. Harris, W. Whyte and S. Williams (eds) (2007) Redefining Christian Britain: Post-1945 Perspectives (London: SCM Press).
S. Todd (2005) Young Women, Work and Family in England, 1918–1950 (Oxford: Oxford University Press);
S. Rose (2003) Which People’s War? National Identity and Citizenship in Wartime Britain 1939–1945 (Oxford: Oxford University Press); and
P. Summerfield (2000) ‘Women and War in the Twentieth-Century’ in J. Purvis (ed.), Women’s History: Britain 1850–1945. An Introduction (London: Routledge), 307–32.
D. Riley (1993) War in the Nursery: Theories of the Child and the Mother (London: Virago).
L. Hall (1991) Hidden Anxieties: Male Sexuality, 1900–1950 (Cambridge: Polity Press), pp. 75–82.
See S. Morgan (2002) Women, Religion and Feminism in Britain, 1750–1900 (New York: Palgrave Macmillan), p. 10. For a discussion of the literature surrounding ‘separate spheres’ theory, see the ‘Introduction’ to this volume.
M. P. Hornsby-Smith (1988) ‘Into the Mainstream: Recent Transformations in British Catholicism’ in T. M. Gannon (ed.), World Catholicism in Transition (New York: Macmillan), 218–31;
K. Aspden (2002) Fortress Church: The English Roman Catholic Bishops and Politics 1903–63 (Leominster: Gracewing); and on Catholic spirituality, see
M. Heimann (1995) Catholic Devotion in Victorian England (Oxford: Clarendon Press); and idem (1996) ‘Devotional Stereotypes in English Catholicism, 1850–1914’ in F. Tallett and N. Atkin (eds), Catholicism in Britain and France since 1789 (London: Hambledon Press), 13–25.
See particularly M. Roper and J. Tosh (eds) (1991) Manful Assertions: Masculinities in Britain since 1800 (London: Routledge), pp. 1–7; and
L. Davidoff, M. Doolittle, J. Fink and K. Holden (eds) (1999) The Family Story: Blood, Contract and Intimacy 1830–1960 (London: Longman), pp. 135–57.
The Salford Diocese encompasses the urban centres of Manchester and Salford as well as other large urban centres such as Blackburn and Burnley. For a broader consideration of themes but briefly touched upon in this chapter, such as the ‘secularization thesis’ and the incorporation of religious history into twentieth-century British historiography, see A. Harris, ‘Transformations in English Catholic Spirituality and Popular Religion, 1945–80’ (DPhil, Faculty of History, University of Oxford, 2008).
See C. Creighton (1996) ‘The Rise of the Male Breadwinner Family: A Reappraisal’, Comparative Study for Society and History 38(1), 310–37. For a helpful summary of contemporary scholarship on masculinity, see
M. Francis (2002) ‘The Domestication of the Male? Recent Research on Nineteenth- and Twentieth-Century British Masculinity’, Historical Journal 45(3), 637–52.
B. B. Lindsey and W. Evans (1927) The Companionate Marriage (New York: Boni and Liveright).
J. Finch and P. Summerfield (1991) ‘Social Reconstruction and the Emergence of Companionate Marriage, 1945–59’ in D. Clark (ed.), Marriage, Domestic Life and Social Change: Writings for Jacqueline Burgoyne (London: Routledge), p. 7.
Ibid. See also A. Giddens (1992) The Transformation of Intimacy: Sexuality, Love and Eroticism in Modern Societies (Cambridge: Polity Press);
J. Lewis (2001) ‘Marriage’ in I. Zweiniger-Bargielowska (ed.), Women in Twentieth-Century Britain (Harlow: Longman), pp. 69–85; and
M. Collins (2003) Modern Love: An Intimate History of Men and Women in Twentieth-Century Britain (London: Atlantic).
L. Davidoff and C. Hall (2002) Family Fortunes: Men and Women of the English Middle Class, 1780–1850, rev. edn (London: Routledge);
J. Tosh (1999) A Man’s Place: Masculinity and the Middle-Class Home in Victorian England (London: Yale University Press);
S. Williams (1999) Religious Belief and Popular Culture in Southwark c.1880–1939 (Oxford: Oxford University Press); and Brown, The Death of Christian Britain.
For a detailed study of the range of publications of Griffith, Mace and Gray, but one that fails to closely examine the differing religious perspectives underpinning the diverse stances they adopt on marriage, see J. Lewis (1990) ‘Public Institution and Private Relationship: Marriage and Marriage Guidance, 1920–1968’, Twentieth Century British History 1(3), 233–63. See also
H. Cook (2004) The Long Sexual Revolution: English Women, Sex and Contraception, 1800–1975 (Oxford: Oxford University Press), p. 343, who, in her comprehensive survey of twentieth-century sex manuals, reports that ‘many... [authors] had a substantial religious commitment’, 28 per cent were active Christians and nearly a tenth of the total were ‘actually ministers’. Nevertheless, she goes on to assert that ‘the nature of this commitment different widely and it has no consistent impact on the manuals’.
G. Vann (1952) Eve and the Gryphon (London: Blackfriars Publications), p. 29.
A. Taves (1986) Household of Faith: Roman Catholic Devotions in Mid-Nineteenth-Century America (Notre Dame: University of Notre Dame), p. 48; Heimann, Catholic Devotion in Victorian England; and
N. Christie (ed.) (2002) Households of Faith: Family, Gender and Community in Canada, 1760–1969 (Montreal: McGill-Queen’s Press).
M. MacMahon (1948) Nazareth: A Book of Counsel and Prayer for the Married (Dublin: Eason and Son), p. 7.
Finch and Summerfield, ‘Companionate Marriage’, p. 7; M. Richards and B. J. Elliot, ‘Sex and Marriage in the 1960s and 1970s’ in Clark (ed.), Marriage, Domestic Life and Social Change, pp. 33–4.
R. McKibbin (2000) Classes and Cultures: England 1918–1951 (Oxford: Oxford University Press), p. 303;
M. Abbott (2003) Family Affairs: A History of the Family in 20th Century England (London: Routledge), pp. 110–12; Lewis, ‘Marriage’, pp. 78–9.
For example, M. de la Bédoyère (1954) Living Christianity (London: Burns and Oates), pp. 128–9.
L. Stanley (1995) Sex Surveyed, 1949–1994: From Mass Observation’s ‘Little Kinsey’ to the National Survey and the Hite Reports (London: Taylor and Francis), pp. 98–9. For further discussion of the shifting understandings of the place of sex within marriage, sex education and birth control, well before the wide-scale tumult of the Humanae Vitae encyclical in 1968, see Harris, ‘Transformations in English Catholic Spirituality’, chapter 3.
See A. Harris and M. Spence (2007) ‘“Disturbing the Complacency of Religion?”: The Evangelical Crusades of Dr Billy Graham and Father Patrick Peyton in England, 1951–54’, Twentieth Century British History 18(2), 481–513.
T. Madden (1965) How’s the Family? Cartoons in the Catholic Herald (London: Burns and Oates), n.p.
P. Peyton (1954) Ear of God (London: Burns and Oates), p. xv. For a more detailed discussion of the immensely popular visiting religious evangelists spearheading a religious revival in Britain in the 1950s, see Brown, Death of Christian Britain, pp. 170–5;
A. Hastings (2001) A History of English Christianity 1920–2000 (London: SCM Press);
P. Pasture (2004) ‘Christendom and the Legacy of the Sixties: Between the Secular City and the Age of Aquarius’, Revue D’Historie Ecclesiastique 99(1), 82–116.
E.g. J. Fitzsimons, ‘The Family and the Nation: Reflections on Some Recent Statistics’, The Tablet, 8 September, 1951, pp. 152–3 and Bishop of Southwell, ‘Faith and Freedom’, The Sunday Times, 3 August, 1952, p. 6.
E. Chesser (1946) Marriage and Freedom (London: Rich and Cowan Medical Publications), pp. 15, 144.
See e.g., M. Warner (2000) Alone of All Her Sex: The Myth and Cult of the Virgin Mary (London: Vintage).
J. A. P. Nutt (1948) Talks for the Month of May (London: Burns and Oates), p. 14.
For example, Medical Woman (1930) ‘Into their Company’: A Book for a Modern Girl on Love and Marriage (London: Burns, Oates and Washbourne), p. xiv and the follow-up
Catholic Woman Doctor (1939) Growing Up: A Book for Girls (London: Burns and Oates), pp. 35, 40–3.
L. Hanlon (1948) ‘Our Lady and the Formation of Leaders’, New Life 1(5), 99–100.
Compare Griffith (ed.), Road to Maturity, pp. 220–1 and the Catholic advice pamphlet by M. T. St Clair (1942) The Vice of To-Day (Limerick: City Printing), p. 47.
P. C. Challoner, ‘Domestic Science: Homemaking’, Catholic Herald, 23 May 1952, p. 2.
P. Summerfield (1994) ‘Women in Britain since 1945: Companionate Marriage and the Double Burden’ in J. Obelkevich and P. Catterall (eds), Understanding Post-War British Society (London: Routledge), pp. 60–2.
W. Jewell (1946) To Those Getting Married (London: Catholic Truth Society), p. 2.
Summerfield, ‘Women and War’, p. 326, and discussion of the Beveridge report in P. Hennessy (2006) Having it So Good: Britain in the Fifties (London: Allen Lane), p. 123.
‘Housewives do Greatest of all Jobs, says C.I.G.S.’ Daily Telegraph and Morning Post, 7 June 1952, p. 5. See also W. Slim (1957) Courage and Other Broadcasts (London: Cassell), pp. 57–63.
M. E. Yates, ‘The Catholic Mother in the Modern World’, The Catholic Times, 1 October 1954, p. 7.
J. Bowlby (1951) Maternal Care and Mental Health (Geneva: World Health Organization); and idem (1953) Childcare and the Growth of Love (London: Penguin).
D. W. Winnicott (1957) The Child and the Family: First Relationships (London: Tavistock).
M. Hollings, ‘Every Year a Marian Year’, The Tablet, 5 December 1953, p. 539.
T. Holland (1954) ‘Everyman’s Mariology: Mother of God’, Catholic Gazette 45(2), 39.
D. Greenstock (1951) Christopher’s Talks to Catholic Parents (London: Burns and Oates), p. 59.
L. Segal (1988) ‘Look Back in Anger: Men in the Fifties’ in R. Chapman and J. Rutherford (eds), Male Order: Unwrapping Masculinity (London: Lawrence and Wishard), pp. 68–96.
See, for example, J. Keating (1998) ‘Faith and Community Threatened? Roman Catholic Reponses to the Welfare State, Materialism and Social Mobility, 1945–62’, Twentieth Century British History 9(1), 86–108.
On affluence, consumption, leisure and D-I-Y, see A. H. Halsey and J. Webb (eds) (2000) Twentieth-Century British Social Trends (Basingstoke: Macmillan), ch. 18;
J. Hill (ed.) (2002) Sport, Leisure and Culture in Twentieth-Century Britain (Basingstoke: Palgrave).
See also S. de Caigny (2005) ‘Catholicism and the Domestic Sphere: Working-Class Women in Inter-War Flanders’, Home Cultures 2(1), 1–24.
See J. Chinnici (2004) ‘The Catholic Community at Prayer, 1926–1976’ in J. O’Toole (ed.), Habits of Devotion: Catholic Religious Practice in Twentieth-Century America (Ithaca: Cornell University Press), p. 71, who describes this devotion, but also explores the gender ambiguities encountered within it, for the domestic arena was traditionally acknowledged as a sphere for feminine spiritual agency.
L. Rossiter, ‘Rosary Solves Father’s Problems’, Catholic Times, 4 July 1952, p. 7.
On the earlier popularity of St Joseph as a model for the contemplative life, see R. Faesen (2007) ‘The Great Silence of Saint Joseph: Devotion to Saint Joseph and the 17th Century Crisis of Mysticism in the Jesuit Order’ in H. Laugerud and L. K. Skinnebach (eds), Instruments of Devotion: The Practices and Objects of Religious Piety from the Late Middle Ages to the 20th Century (Langelandsgade: Aarhus University Press), pp. 73–92.
Interview with Peter Kerr, 7 August 2007 at St Antony’s Trafford Park, Recording STE 003 at 31.05–31.32. For a similar devotional reflection, see M. Joseph, ‘I Think of Joseph...A Christmas Meditation for Husbands and Fathers’, Novena, December 1968, pp. 17–19.
C. Houselander (1949) The Passion of the Infant Christ (London: Sheed and Ward), p. 101.
M. Oliver (1949) Fair as the Moon: Mary, Purest of Creatures (Dublin: M. H. Gill and Son), p. 98.
Greenstock, Christopher’s Talks, p. 114; and P. Rorke (1960) Through Parents to Christ (Billinge: Birchley Hall Press), p. 11. On the specific role advocated for fathers in the sexual education of their sons, particularly discussion of masturbation, see Greenstock, Christopher’s Talks, p. 232;
C. C. Martindale (1931) The Difficult Commandment: Notes on Self-Control Especially for Young Men (London: Manresa Press);
J. Leycester King (1944) Sex Enlightenment and the Catholic (London: Burns and Oates), p. 56; and Rorke, Through Parents to Christ, p. 33.
Royal Commission on Population Report (1949) (London: His Majesty’s Stationery Office), pp. 40–1, 137–51, 220; and P. Thane (1999) ‘Population Politics in Post-War British Culture’ in B. Conekin, F. Mort and C. Waters (eds), Moments of Modernity: Reconstructing Britain 1945–1964 (London: Rivers Oram Press), pp. 114–33.
See M. Young and P. Willmott (1957) Family and Kinship in East London (London: Routledge and Kegan Paul), pp. 10; 13–15; and
J. Goldthorpe, D. Lockwood, F. Bechhofer and J. Platt (1969) The Affluent Worker in the Class Structure (London: Cambridge University Press), pp. 104–5; for a detailed consideration, see
F. Mort (1999) ‘Symbolic Fathers and Sons in Post-war Britain’, Journal of British Studies 38(3), 353–84.
Catholic Marriage Advisory Council (1963) Beginning Your Marriage (London: CMAC), p. 56.
Catholic Truth Society (c. 1940s, undated) Married Life: A Word of Friendly Advice to the Wise (London: Catholic Truth Society), p. 4.
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© 2009 Alana Harris
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Harris, A. (2009). ‘A paradise on earth, a foretaste of heaven’: English Catholic Understandings of Domesticity and Marriage, 1945–1965. In: Delap, L., Griffin, B., Wills, A. (eds) The Politics of Domestic Authority in Britain since 1800. Palgrave Macmillan, London. https://doi.org/10.1057/9780230250796_8
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