in Northern Europe. In the late 18th century, Protestant merchant families began to move into banking to an increasing degree, especially in trading countries such as the United Kingdom (Barings), Germany (Schroders, Berenbergs) and the Netherlands (Hope & Co., Gülcher & Mulder) At the same time, new types of financial activities broadened the scope of banking far beyond its origins. One school of thought attributes Calvinism with setting the stage for the later development of capitalism in northern Europe. The Morgan family is an American Episcopal Church family and banking dynasty, which became prominent in the U.S. and throughout the world in the late 19th and early 20th centuries. Catholic banking families includes House of Medici, Welser family, Fugger family, and Simonetti family. Some academics have theorized that Lutheranism, the dominant traditional religion of the Nordic countries, had an effect on the development of social democracy there and the Nordic model. Schröder posits that Lutheranism promoted the idea of a nationwide community of believers and led to increased state involvement in economic and social life, allowing for nationwide welfare solidarity and economic co-ordination. Esa Mangeloja says that the revival movements helped to pave the way for the modern Finnish welfare state. During that process, the church lost some of its most important social responsibilities (health care, education, and social work) as these tasks were assumed by the secular Finnish state. Pauli Kettunen presents the Nordic model as the outcome of a sort of mythical "Lutheran peasant enlightenment", portraying the Nordic model as the result of a sort of "secularized Lutheranism"; however, mainstream academic discourse on the subject focuses on "historical specificity", with the centralized structure of the Lutheran church being but one aspect of the cultural values and state structures that led to the development of the welfare state in Scandinavia. Festivals Roman Catholics, Anglicans, Eastern Christians, and traditional Protestant communities frame worship around the liturgical year. The liturgical cycle divides the year into a series of seasons, each with their theological emphases, and modes of prayer, which can be signified by different ways of decorating churches, colours of paraments and vestments for clergy, scriptural readings, themes for preaching and even different traditions and practices often observed personally or in the home. Western Christian liturgical calendars are based on the cycle of the Roman Rite of the Catholic Church, and Eastern Christians use analogous calendars based on the cycle of