The Death of Christian Britain

— Notes to pages 224–228 —
118 Fisher, Birth Control, pp. 48–50.
119 Ibid., pp. 56, 68. The ‘silence about sex’ syndrome has also been discerned from
oral testimony on religion in the Netherlands: van Rooden, ‘Oral History’.
120 J. Bakewell, The Centre of the Bed, London, Sceptre, 2003, p. 125.
121 C.G. Brown, A. McIvor and N. Rafeek, The University Experience 1945–1975:
An Oral History of the University of Strathclyde, Edinburgh, Edinburgh
University Press, 2004, p. 100.
122 McLeod, Religious Crisis, p. 195, fn. 25, suggests the Church Times in the 1960s
made few complaints about sex on TV. On the contrary, amidst that paper’s
prominent reporting of the wider Anglican obsession with promiscuity, there
were regular items on this. This started as early as 18 January 1963, when
there are complaints about the BBC’s turn ‘towards cheapness and vulgarity’
in abolishing restrictions on jokes about sex. Besides references to MRA (Moral
Re-Armament)’s campaigns against the media (e.g. 20 September 1963), items
on sex, promiscuity and television seemed to peak in 1967: for example 13
January 1967, 24 January 1967, 16 June 1967 and 15 September 1967.
123 L. Woodhead, ‘Sex and secularisation’, in Gerard Loughlin (ed.), Queer
Theology: Rethinking the Western Body, Oxford, Blackwell, 2007, pp. 230–44,
at p. 230; See also L. Woodhead, ‘Gender differences in religious practice and
significance’, in J. Beckford and N.J. Demerath III (eds), The Sage Handbook
of the Sociology of Religion, Los Angeles, Sage, 2007, pp. 550–70. Both are
available at www.lindawoodhead.org.uk/recent_chapters_articles.
124 J. Lewis and K. Kiernan, ‘The boundaries between marriage, nonmarriage, and
parenthood: changes in behaviour and policy in postwar Britain’, Journal of
Family History, vol. 21, 1996, pp. 372–87, at p. 374.
125 McLeod, Religious Crisis, p. 164.
126 Garnett et al., Redefining Christian Britain, p. 123.
127 Pasture, ‘Christendom’, p. 114.
128 See e.g. W. Damberg, ‘Entwicklungslinien des europäischen Katholizismus im
20.Jahrhundert’, Journal of Modern European History, vol. 3, 2005, pp. 164–82;
and N. Atkin and F. Tallett, Priests, Prelates and People: A History of European
Catholicism since 1750, London, I.B. Tauris, 2003, pp. 330–33.
129 McLeod, Religious Crisis, p. 186.
130 Ibid., p. 40.
131 Correlation of female and male Church of England confirmations per 1,000
population (12-years-old and over) against Church of England Easter Day communicants
as a percentage of population, using only years for which complete
data were available: 1950, 1953, 1956, 1958, 1960, 1962, 1964, 1966, 1968 and
1970. Confirmation data used in the correlation were taken from Table 8.1(b),
p. 191, and EDC data calculated (using intercensal population estimates for
England) from figures in Currie et al., Churches and Churchgoers, p. 129.
132 Parsons, ‘How the times’, p. 183; McLeod, Religious Crisis, p. 182.
133 I am grateful for this insight to my doctoral student Sarah Browne at the
University of Dundee, who is researching the Scottish women’s liberation
movement.
134 S. Rowbotham, Promise of a Dream: Remembering the Sixties, London, Verso,
2001, pp. 2, 4, 6; L. Sage, Bad Blood, London, Fourth Estate, 2001, pp. 89,
237, 244.
275