¹ 2012 Synod Instrumentum laboris, available at: http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20120619_instrumentum-xiii_en.html

² The Tablet, 21.01.12, p. 27

³ Brown, Callum G., The Death of Christian Britain: Understanding Secularization 1800–2000, London: Routledge, 2000Google Scholar.

⁴ These trends are charted in the recent publication, Goodhew, David (ed), Church Growth in Britain: 1980 to the Present, Farnham: Ashgate, 2012Google Scholar.

⁵ Goodhew 2012, p. 254

⁶ Taylor, Charles, A Secular Age, Cambridge MA: The Belknap Press of Harvard University Press, 2007Google Scholar.

⁷ Hervieu-Léger, Danièle, Religion as a Chain of Memory, London: Polity Press, 2000Google Scholar.

⁸ Davie, Grace, Religion in Britain since 1945, Oxford: Blackwell, 1994Google Scholar.

⁹ Casanova, José, Public Religions in the Modern World, Chicago, Chicago University Press, 1994CrossRefGoogle Scholar.

¹⁰ Lieven Boeve, God Interrupts History: Theology in a Time of Upheaval, London: Continuum, 2007Google Scholar.

¹¹ Milbank, John, Theology and Social Theory: Beyond Secular Reason, Oxford: Blackwell, 1990Google Scholar.

¹² The subtraction account, in Taylor's words: “. . . stories of modernity in general, and secularity in particular, which explain them by human beings having lost, or sloughed off, or liberated themselves from certain earlier, confining horizons, or illusions, or limitations of knowledge. What emerges from this process – modernity or secularity – is to be understood in terms of underlying features of human nature which were there all along, but had been impeded by what is now set aside. Against this kind of story, I will steadily be arguing that Western modernity, including its secularity, is the fruit of new inventions, newly constructed self-understandings and related practices, and can't be explained in terms of perennial features of human life.” (p. 22)

¹³ For another discussion of this feature of contemporary belief, see Hervieu-Leger, Danielle Religion as a Chain of Memory, Oxford: Polity Press, 2000Google Scholar.

¹⁴ This is a distinction that Archbishop Longley of Birmingham was careful to preserve in a recent talk – although he reversed the terminological convention, and made secularization negative and secularism positive. See report: http://www.indcatholicnews.com/news.php?viewStory=19785

¹⁵ Rahner, Karl, The Shape of the Church to Come, London: SPCK, 1974Google Scholar.

¹⁶ Hellemans, Staf, 2009, ‘A Critical Transition: From Ultramontane Mass Catholicism to Choice Catholicism', in Beentjes, P.C. (ed.) The Catholic Church and Modernity in Europe, Tilburg Theological Studies, Berlin: LIT Verlag, pp. 32–54Google Scholar.

¹⁷ The Tablet, 21.01.12, p. 27

¹⁸ Giddens, Anthony, Modernity and Self-Identity, London: Continuum, 1994Google Scholar.