[20 July: now updated to include a recording of the paper as delivered]
My paper for this year’s Ecclesiastical History Society conference has been accepted. I publish the abstract below. This is (I believe) the first attempt to open up an almost entirely obscure aspect of recent religious history, and I would be delighted to hear comments or reflections from readers.
The Church of England and learning disability, 1945 – 1990
The second half of the twentieth century saw far-reaching changes in the circumstances of people with learning disabilities in the UK. Advances in the scientific understanding of conditions such as Down’s Syndrome and autism were accompanied with a shift at national level away from institutional living to integration within local communities.
This paper examines the reactions of the Church of England to these several developments, as they played out amongst the leadership and central institutions of the church. How far was the church engaged in the legislative change that went through Parliament, and with which messages did its public voice sound? In relation to the conference theme, the educational needs of those with learning disabilities were forced upon the churches in a new way. How did the leaders of the Church of England understand the needs of these people both in religious education in schools, and as members of local congregations?
[Note: in the recording I inadvertently stated that the bishop of Portsmouth was the nephew of a child with a learning disability. What I meant to say was the the bishop was the *uncle* of the disabled child.]
Once again, I’m delighted to receive today the latest volume in Studies in Church History, published by the Ecclesiastical History Society (and now with Cambridge University Press.)
I’m a great fan of Studies as a series, and have indeed published four articles in the series myself. Partly dependent on the theme that is chosen, the number of articles on the twentieth century very much varies from year to year, and this year is a lean one. Volume 51 last year had no fewer than ten articles on the twentieth century; this year there is just the one: Kirstie Blair on the religious sonnet in the nineteenth and twentieth century, including the poets Geoffrey Hill and Carol Ann Duffy.
This is not to criticise the Society: they may of course only publish the articles that are offered. But I wonder why it is that the theme of doubt seems to have exercised scholars of the twentieth century so little, given the scholarly energy expended on questions of secularisation.
A recent arrival on the doormat was the latest volume of Studies in Church History, being papers mostly from the Ecclesiastical History Society’s conference in Chichester in 2013. Given the theme of religious plurality, there are rich pickings for scholars of the twentieth century, which isn’t always the case with Studies.
In no particular order, some of the papers of particular interest are:
- John Wolffe’s presidential address to the conference on the Christian response to religious minorities in London since 1800;
- Marion Bowman on plurality and vernacular religion in early twentieth century Glastonbury;
- Martin Wellings on James Hope Moulton’s 1913 book Religions and Religion;
- Stuart Mews on a Christian-Hindu encounter in the University of London (1909-17);
- John Maiden on a fascinating contested church building redundancy in Bedford in 1977-8; and
- my own paper on Michael Ramsey and his encounter with other faiths (of which there is an extended summary).
As well as these, there are papers on twentieth century Egypt, Indonesia, Lebanon and Jerusalem, as well as on the Chaldean Catholic Church in modern Iraq.
A recent arrival on the doormat is this year’s volume of Studies in Church History, from the Ecclesiastical History Society. The amount of twentieth century material in Studies tends to vary with the theme of each volume, and this year is relatively small. However, there are two essays of note:
(i) Andrew Atherstone’s piece on Raymond Johnston, leading light of the Nationwide Festival of Light. Johnston is something of a heroic figure amongst some parts of the evangelical community in the UK (see this paper by David Holloway). It is very good to see Johnston, and the NFOL, getting scholarly attention. (See also this on the NFOL by Amy Whipple.
(ii) Callum G. Brown on the oral history of women leaving religion. Brown shows that the terms in which these journeys away from the churches are narrated are heavily gendered. It can be read very much as the companion piece to his essay in Lucy Delap and Sue Morgan’s recent collection on men, masculinities and religion.