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Journal articles on the topic 'Catholic Reformation'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Hendrix, Scott. "Rerooting the Faith: The Reformation as Re-Christianization." Church History 69, no. 3 (2000): 558–77. http://dx.doi.org/10.2307/3169397.

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Over the last twenty-five years it has become common to speak of reformation in the plural instead of the singular. Historians isolate and write about the communal reformation, the urban reformation, the people's or the princes' reformations, and the national reformations of Europe. Some scholars doubt whether these different movements had enough in common to warrant speaking of the Reformation of the sixteenth century. A recent textbook, entitled The European Reformations, justifies its title with the following statement: “In more recent scholarship this ‘conventional sense’ of the Reformatio

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2

Kelly, James E. "England and the Catholic Reformation: The Peripheries Strike Back." Journal of Early Modern Christianity 7, no. 2 (2020): 271–85. http://dx.doi.org/10.1515/jemc-2020-2022.

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AbstractAlthough the Protestant Reformation has traditionally been the focus of research on early modern England, the last two decades have witnessed a rapid increase in scholarship on the experience of the country’s Catholics. Questions surrounding the implementation of the Catholic Reformation in England have been central since the topic’s inception as a subject of academic interest, and the field has more recently captured the attention of, amongst others, literary scholars, musicologists and those working on visual and material culture. This article is a position paper that argues early mo

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Lindberg, Carter. "Historical Scholarship and Ecumenical Dialogue." Horizons 44, no. 2 (2017): 420–24. http://dx.doi.org/10.1017/hor.2017.120.

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I am honored to participate in this theological roundtable on the five-hundredth anniversary of the Protestant Reformation. I do so as a lay Lutheran church historian. In spite of the editors’ “prompts,” the topic reminds me of that apocryphal final exam question: “Give a history of the universe with a couple of examples.” “What do we think are the possibilities for individual and ecclesial ecumenism between Protestants and Catholics? What are the possibilities for common prayer, shared worship, preaching the gospel, church union, and dialogue with those who are religiously unaffiliated? Why s

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McClain, Lisa. "Troubled Consciences: New Understandings and Performances of Penance Among Catholics in Protestant England." Church History 82, no. 1 (2013): 90–124. http://dx.doi.org/10.1017/s0009640712002533.

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Prior to Protestant reforms of the sixteenth and seventeenth centuries, Catholic clerics frequently preached about the necessity of confessing one's sins to a priest through the sacrament of penance. After the passage of laws in the 1570s making it a criminal offense to be a Catholic priest in England, Catholics residing in Protestant England possessed limited opportunities to make confession to a priest. Many laypersons feared for their souls. This article examines literature written by English Catholic clerics to comfort such laypersons. These authors re-interpreted traditional Catholic unde

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Young, Francis. "Catholic Exorcism in Early Modern England: Polemic, Propaganda and Folklore." Recusant History 29, no. 4 (2009): 487–507. http://dx.doi.org/10.1017/s0034193200012371.

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Exorcism was an integral part of the post-Reformation Catholic mission in England and, from the late sixteenth century, an ideological battleground between Catholic and Protestant. As in the Gospels, the obedience of demons was seen as the ultimate sign and supernatural seal of religious authority. Exorcism, unlike other aspects of Catholic mission, often brought recusant priests into direct contact with non-catholics and provided an unparalleled opportunity for conversions.

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Puliurumpil, James. "The Distance from Reformation to Counter-Reformation." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2017, no. 21/2 (2017): 35–52. https://doi.org/10.5281/zenodo.4165081.

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The Reformation marked the end of Middle Ages and the beginning of modern times. Instead of generating the true spirit of Christ, that is, the fatherhood of God and the brotherhood of man, the Reformation made thousands suffer on account of their religion. The tragedy of the Reformation was the unresolved tension which arose from the fact that the interpretation of the fundamentals of faith was left to an unsure and changing Church government and its theologians. The Council of Trent took it as its mighty task to safeguard the Old Faith from the devastating attacks of the innovation  and

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Murphy, Emilie K. M. "Music and Catholic culture in post-Reformation Lancashire: piety, protest, and conversion." British Catholic History 32, no. 4 (2015): 492–525. http://dx.doi.org/10.1017/bch.2015.18.

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AbstractThis essay adds to our existing understanding of what it meant to be a member of the English Catholic community during the late Elizabeth and early Stuart period by exploring Catholic musical culture in Lancashire. This was a uniquely Catholic village, which, like the majority of villages, towns and cities in early modern England, was filled with the singing of ballads. Ballads have almost exclusively been treated in scholarship as a ‘Protestant’ phenomenon and the ‘godly ballad’ associated with the very fabric of a distinctively Protestant Elizabethan and Stuart entertainment culture.

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Eire, Carlos M. N. "Ecstasy as Polemic: Mysticism and the Catholic Reformation." Irish Theological Quarterly 83, no. 1 (2017): 3–23. http://dx.doi.org/10.1177/0021140017742793.

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In the 16th century, Protestants rejected the possibility of mystical encounters between humans and God. Catholics responded in various ways, but perhaps most forcefully by continuing to claim mystical experiences and by emphasizing extreme forms of mysticism. This paper analyzes how that rejection affected the development of Catholic mysticism at that time, especially in the case of Saint Teresa of Avila (1515–82), whose ecstasies were closely examined by the Spanish Inquisition, but were subsequently approved and promoted as exemplary of the truths professed by the Catholic Church.

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Dolan, Frances E. "Gender and the “Lost” Spaces of Catholicism." Journal of Interdisciplinary History 32, no. 4 (2002): 641–65. http://dx.doi.org/10.1162/002219502317345547.

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The Reformation in England was largely a contest over space and its social meanings and uses. Gender intersected with religious affiliation in struggles over the control of several particularly fruitful sites: court chapels, prisons, households, and beds. Although Catholics lost many devotional, social, and political spaces in the wake of the Reformation, they also developed a tactical and adaptive relationship to space that fostered Catholic survival.

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Hsia, R. Po-chia. "The Catholic Reformation (review)." Catholic Historical Review 86, no. 3 (2000): 509–10. http://dx.doi.org/10.1353/cat.2000.0020.

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Jakovac, Gašper. "A dancer made a recusant: dance and evangelization in the Jacobean North East of England." British Catholic History 34, no. 2 (2018): 273–303. http://dx.doi.org/10.1017/bch.2018.24.

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In the summer of 1615, a newly discovered Catholic conspiracy prompted William James, bishop of Durham, to vigorously correspond with the archbishop of Canterbury. On 3 August, in the midst of the crisis, the bishop incarcerated a professional dancer, Robert Hindmers (b. 1585). Together with his wife Anne, Robert was associated with the Newcastle-based secular priest William Southerne and involved in Catholic evangelising in the diocese of Durham. This article discusses the biography and career of Robert Hindmers, and speculates about the role of dancing within the Durham Catholic community. I

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Christman, Robert. "The Marian Dimension to the First Executions of the Reformation." Church History and Religious Culture 95, no. 4 (2015): 408–34. http://dx.doi.org/10.1163/18712428-09504002.

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This article investigates the Marian dimension to the Reformation’s first executions, the burning of the Augustinian friars Heinrich Voes and Johann van den Esschen in Brussels on July 1, 1523. Using sources generated by their case, it argues that the Reformation debate over how Christians should understand the Virgin Mary became interwoven with their case, and more specifically that their deaths were utilized by the ecclesiastical authorities (both Catholic and pro-Reformation) as a platform to debate Mary’s powers and efficacy. It further reveals the surreptitious nature of ways in which Cat

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Padinjarekuttu, Isaac. "The Causes of the Reformation." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2017, no. 21/2 (2017): 13–34. https://doi.org/10.5281/zenodo.4165070.

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This article looks into some of the reasons for reformation. On 31st October, 2017, the Christian world keeps the 500th  anniversary of the Reformation, the event that permanently divided  the  western Church into Catholic and Protestant. Who could be blamed for it? Apparently, the main responsibility for it should be laid at the door of the papacy, if what has been said above is any indication, or on Martin Luther, who, according to many Catholics, should be considered the prime factor. But let us go deeper into the question and see how complex the situation was before we fix t

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Young, Francis. "Sir Thomas Tresham and the Christian Cabala." British Catholic History 35, no. 2 (2020): 145–68. http://dx.doi.org/10.1017/bch.2020.16.

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The Christian Cabala, a Christianised version of Jewish mysticism originating in Renaissance Italy, reached England in the early sixteenth century and was met with a variety of responses from English Catholics in the Reformation period. While ‘cabala’ was used as a slur by both Protestant and Catholic polemicists, Robert Persons drew positively from the work of the Italian cabalist Pietro Galatino, and in 1597 Sir Thomas Tresham, then a prisoner at Ely, described in detail a complex cabalistic design to decorate a window. While the Christian Cabala was only one source of inspiration for Tresha

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Burns, Ryan. "Enforcing uniformity: kirk sessions and Catholics in early modern Scotland, 1560–1650." Innes Review 69, no. 2 (2018): 111–30. http://dx.doi.org/10.3366/inr.2018.0171.

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In the decades following the Scottish Reformation, Scottish parliaments passed a series of penal laws against Catholics and expressions of Catholic religious practice. In an act of 1594 the death penalty was prescribed on the first offence for wilfully hearing Mass; but no Scot was ever executed for hearing Mass. The same law of 1594 encouraged local presbyteries to convert any suspected Catholic under their jurisdiction. As historians of the Scottish Reformation begin to appreciate the crucial role that kirk sessions played in suppressing Scottish Catholicism, this article adds to recent stud

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MacCulloch, Diarmaid. "The Birth of Anglicanism." Ecclesiastical Law Journal 7, no. 35 (2004): 418–28. http://dx.doi.org/10.1017/s0956618x00005603.

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The paper surveys the English Reformation in the wider European context to demonstrate that the concept of ‘Anglicanism’ is hardly appropriate for the post-Reformation English Church in the sixteenth century: it was emphatically Protestant, linked to Reformed rather than Lutheran Protestantism. Henry VIII created a hybrid of a Church after breaking with Rome, but that was not unique in northern Europe. There were widespread attempts to find a ‘middle way’, the model being Cologne under Archbishop Hermann von Wied. Wied's efforts failed, but left admirers like Albert Hardenberg and Jan Laski, a

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Evener, Vincent. "The Future of Reformation Studies." Church History and Religious Culture 97, no. 3-4 (2017): 310–21. http://dx.doi.org/10.1163/18712428-09703002.

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Recent scholarly trends have called into question the view of the Reformation as a singular, epoch-making event; many scholars prefer to speak of sixteenth-century “reformations,” while others regard the Reformation as a chapter within longer-running and more significant historical processes. This essay proposes viewing the Reformation as a complex, epoch-making event that was initiated and sustained by both Protestant and Catholic actors. The Reformation created an enduring reality of division that was experienced and engaged differently by Christians depending upon their ecclesial, social, a

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Pobutska, Sofiia. "English Catholic Community and Its Religious-Political Views during the Reign of Elizabeth I Tudor (1558–1603)." Ethnic History of European Nations, no. 75 (2025): 20–28. https://doi.org/10.17721/2518-1270.2025.75.03.

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The article analyzes the religious-political doctrine of «English Catholicism» during 1558–1603. The topicality of the topic is that at the current stage in British historical science, the results of the Reformation are ambiguously presented in relation to the appearance in the country of various currents of religious intolerance, religious-political views of the Catholic community, as well as the problem of the royal power’s relationship with it remains debatable. In the course of the study, the origins of the religio-political doctrine of «English Catholicism» were analyzed on the basis of a

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Binczewski, Jennifer. "Power in vulnerability: widows and priest holes in the early modern English Catholic community." British Catholic History 35, no. 1 (2020): 1–24. http://dx.doi.org/10.1017/bch.2020.1.

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Catholics in post-Reformation England faced new challenges in their resolution to remain faithful to Rome following the passage of anti-Catholic laws in the 1580s. These legislative attempts to root out Catholicism resulted in the creation of a clandestine community where private households became essential sites for the survival of Catholic worship. This article extends prior studies of the role of women in the English Catholic community by considering how marital status affected an individual’s ability to protect the ‘old faith’. By merging the study of widowhood with spatial analyses of Cat

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Kiessling, Nicolas. "Anthony Wood and the Catholics." Recusant History 30, no. 1 (2010): 71–87. http://dx.doi.org/10.1017/s0034193200012656.

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Anthony Wood (1632–1695), the Oxford biographer and historian, was accused of being a ‘papist’ from the early 1670s until his death on 29 November 1695. These accusations were given credence because Wood had many Catholic friends and acquaintances; had a genuine affection for manuscripts and monuments of the pre-reformation past; wrote bio-bibliographies of many noteworthy Catholics who were graduates of Oxford colleges or were associated with the university; had a view of the reformation that Gilbert Burnet, later the bishop of Salisbury, saw as ‘unseemly’; and never joined any campaign again

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Dieter, Theodor. "Coming to Terms with the Reformation." Open Theology 4, no. 1 (2018): 645–57. http://dx.doi.org/10.1515/opth-2018-0048.

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Abstract The quincentenary of the Reformation in 2017 challenged different actors or subjects (such as civil societies, states, and churches) to come to terms with ‟the” Reformation. This article argues for gaining an awareness of the constructive character of the word ‟Reformation”, so that ‟coming to terms with the Reformation” will mean different things depending on the particular meaning of ‟Reformation,” and, of course, depending on the different acting subjects. The article focuses mainly on how the Lutheran World Federation (LWF) and the Roman Catholic church addressed and answered the

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Raedts, Peter. "Prosper Guéranger O.S.B. (1805-1875) and the Struggle for Liturgical Unity." Studies in Church History 35 (1999): 333–44. http://dx.doi.org/10.1017/s042420840001411x.

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One of the strongest weapons in the armoury of the Roman Catholic Church has always been its impressive sense of historical continuity. Apologists, such as Bishop Bossuet (1627-1704), liked to tease their Protestant adversaries with the question of where in the world their Church had been before Luther and Calvin. The question shows how important the time between ancient Christianity and the Reformation had become in Catholic apologetics since the sixteenth century. Where the Protestants had to admit that a gap of more than a thousand years separated the early Christian communities from the ch

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MORTIMER, SARAH. "COUNSELS OF PERFECTION AND REFORMATION POLITICAL THOUGHT." Historical Journal 62, no. 2 (2018): 311–30. http://dx.doi.org/10.1017/s0018246x18000225.

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AbstractThe debate over counsels of perfection was a crucial aspect of the formation of political and ethical thought in the sixteenth century. It led both Protestants and Catholics to consider the status of law and to consider how far it obliged human beings, rather than simply permitting particular actions. From Luther onwards, Protestants came to see God's standards for human beings in absolute terms, rejecting any suggestion that there were good works which were merely counselled rather than commanded, and therefore not obligatory. This view of ethics underpinned the Protestant theological

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Tingle, Elizabeth. "Indulgences in the Catholic Reformation." Reformation & Renaissance Review 16, no. 2 (2014): 181–204. http://dx.doi.org/10.1179/1462245914z.00000000056.

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Hammond, Paul. "Catholic reformation in protestant Britain." Seventeenth Century 29, no. 4 (2014): 428–29. http://dx.doi.org/10.1080/0268117x.2014.979225.

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Ngetich, Elias Kiptoo. "CATHOLIC COUNTER-REFORMATION: A HISTORY OF THE JESUITS’ MISSION TO ETHIOPIA 1557-1635." Studia Historiae Ecclesiasticae 42, no. 2 (2016): 105–16. http://dx.doi.org/10.25159/2412-4265/1148.

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The Jesuits or ‘The Society of Jesus’ holds a significant place in the wide area of church history. Mark Noll cites John Olin notes that the founding of the Jesuits was ‘the most powerful instrument of Catholic revival and resurgence in this era of religious crisis’.[1] In histories of Europe to the Reformation of the sixteenth century, the Jesuits appear with notable frequency. The Jesuits were the finest expression of the Catholic Reformation shortly after the Protestant reform began. The Society is attributed to its founder, Ignatius of Loyola. As a layman, Ignatius viewed Christendom in hi

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Pandikattu, Kuruvilla. "Editorial: Reflections on Reformation." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2017, no. 21/2 (2017): 5–12. https://doi.org/10.5281/zenodo.4165061.

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Martin Luther (1483-1546),  a German Augustinian monk, initiated the Protestant Reformation in 1517 when he wrote 95 theses criticising the Catholic Church for corruption in Rome, including the buying of ecclesiastical privileges, nepotism, usury and the selling of indulgences, and nailed them on the church door in the town of Wittenberg (Burrows 2016). After some negotiation, Pope Leo X excommunicated him, but the church could not stop Luther’s teachings from spreading throughout northern Europe or the world. The Reformation led to a very violent and politically  infuenetial s

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Becker, Sascha O., and Luigi Pascali. "Religion, Division of Labor, and Conflict: Anti-Semitism in Germany over 600 Years." American Economic Review 109, no. 5 (2019): 1764–804. http://dx.doi.org/10.1257/aer.20170279.

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We study the role of economic incentives in shaping the coexistence of Jews, Catholics, and Protestants, using novel data from Germany for 1,000+ cities. The Catholic usury ban and higher literacy rates gave Jews a specific advantage in the moneylending sector. Following the Protestant Reformation (1517), the Jews lost these advantages in regions that became Protestant. We show (i) a change in the geography of anti-Semitism with persecutions of Jews and anti-Jewish publications becoming more common in Protestant areas relative to Catholic areas; (ii) a more pronounced change in cities where Je

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Noden, Shelagh. "The Revival of Music in the Post-Reformation Catholic Church in Scotland." Recusant History 31, no. 2 (2012): 239–60. http://dx.doi.org/10.1017/s0034193200013595.

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This article presents a narrative description of the state of music in the Scottish Catholic Church from the Reformation up to the publication of George Gordon’s collection of church music c.1830. For the first two hundred years after the Reformation, Scottish Catholics worshipped in virtual silence owing to the oppressive penal laws then in force. In the late eighteenth century religious toleration increased and several members of the clergy and other interested parties attempted to reintroduce singing into the worship of the Scottish Catholic Church. In this they were thwarted by the ultra-c

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Parker, Charles H. "Diseased Bodies, Defiled Souls: Corporality and Religious Difference in the Reformation*." Renaissance Quarterly 67, no. 4 (2014): 1265–97. http://dx.doi.org/10.1086/679783.

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AbstractThis study examines Catholic and Reformed Protestant readings of the body among pastoral and polemical writers from the mid-sixteenth to the late seventeenth century. Both Catholics and Calvinists utilized bodily corruption as a motif to promote piety and unmask religious difference in a period of intense confessional conflict. This corporal hermeneutic coincided with a pivotal moment in the history of medicine, in which a widespread enthusiasm for anatomy mixed uneasily with time-honored notions of Galenic physiology until the ascendancy of a mechanical Cartesian outlook in the late 1

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Keen, Ralph. "Intra-Confessional Polemics in the Reformation." Church History 88, no. 3 (2019): 629–44. http://dx.doi.org/10.1017/s0009640719001926.

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Although religious polemic is typically understood and studied as a phenomenon of mutual antagonism across the confessions—Protestant against Catholic and Catholic against Protestant—the growth of the early modern polemic traditions was the product of heated internal controversy. In a series of theses intended to point to rhetorical aspects of conflicts within the Lutheran and Catholic confessions, this paper brings forward features of polemical writings from the disputes between Gnesio-Lutherans and Philippists in the wake of the Augsburg Interim of 1548 and those between and among Jesuits an

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Beauregard, David. "Shakespeare’s Prayers." Religion and the Arts 22, no. 5 (2018): 577–97. http://dx.doi.org/10.1163/15685292-02205001.

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Abstract The various prayers in King Lear, Hamlet, Henry V, Cymbeline, and The Tempest are complex. If Shakespeare inherited medieval Catholic forms of prayer he preserved them in altered form, with considerable ambiguity. They provided useful dramatic forms, although any explicit appeal to Catholics in the audience seems unlikely. Since the English Reformation was still in the process of transition, Shakespeare’s prayers would have appealed to his “Protestant” as well as Catholic audience. Against the overstated claim that to look for Shakespeare’s religious affiliation is an impossible task

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Field, Clive D. "No Popery’s Ghost." Journal of Religion in Europe 7, no. 2 (2014): 116–49. http://dx.doi.org/10.1163/18748929-00702004.

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Anti-Catholicism has been a feature of British history from the Reformation, but it has been little studied for the period since the Second World War, and rarely using quantitative methods. A thematically-arranged aggregate analysis of around 180 opinion polls among representative samples of adults since the 1950s offers insights into developing attitudes of the British public to Catholics and the Catholic Church. Anti-Catholicism against individual Catholics is found to have diminished. Negativity toward the Catholic Church and its leadership has increased, especially since the Millennium. Ge

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Campi, Emidio. "Commemorating the Quincentenary of the Reformation." Journal of the Council for Research on Religion 1, no. 2 (2020): 1–19. http://dx.doi.org/10.26443/jcreor.v1i2.23.

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To commemorate the 500th anniversary of the start of the Protestant Reformation this article will offer a brief historical overview of the key figures and events which demonstrate that the Reformation was not born out of a single moment, but is a movement that developed prior to Martin Luther’s Nintey-Five Theses in protest of the Roman Catholic Church. A movement which grew out of the early Church and Middles Ages and continued to impact the history of Christianity well into the twentieth century. Moving from the early Church to modern history this article will examine the interpretation of t

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Wizeman, William. "Re-Imaging The Marian Catholic Church." Recusant History 28, no. 3 (2007): 353–64. http://dx.doi.org/10.1017/s0034193200011420.

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The late Professor Geoffrey Dickens in his book, The English Reformation, condemned the Marian church for ‘failing to discover’ the verve and creativity of the Counter-Reformation; on the other hand, Dr Lucy Wooding has praised the Marian church for its adherence to the views of the great religious reformer Erasmus and its insularity from the counter-reforming Catholicism of Europe in her book Rethinking Catholicism in Reformation England. However, by studying the Latin and English catechetical, homiletic, devotional and controversial religious texts printed during the Catholic renewal in Engl

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Walsham (book author), Alexandra, and Andrew A. Chibi (review author). "Catholic Reformation in Protestant Britain: Catholic Christendom 1300–1700." Renaissance and Reformation 37, no. 3 (2015): 322–24. http://dx.doi.org/10.33137/rr.v37i3.22489.

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Fernando, Leonard. "From Condemnation and Rejection to Appreciation and Acceptance." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2017, no. 21/2 (2017): 53–68. https://doi.org/10.5281/zenodo.4165088.

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His deep religious experience led Martin Luther to speak against the abuses in the medieval church, especially the selling of indulgences. But the officials of the Catholic Church who had earlier rejected other reformers condemned him also. His excommunication and the support of princes and people led to the growth of Reformation and division in the Western Church. The Catholic Church  condemned Lutherans and rejected the changes they brought about. The enmity continued also in the mission lands where Lutherans and Catholics worked. But in the twentieth century began the process of unders

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McClendon, Muriel C. "A Moveable Feast: Saint George's Day Celebrations and Religious Change in Early Modern England." Journal of British Studies 38, no. 1 (1999): 1–27. http://dx.doi.org/10.1086/386179.

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Recent writing on the English Reformation has been dominated by the so-called revisionists. While not all revisionist historians have advanced an identical interpretation of the Reformation, the broad outline of their argument is neatly summarized in the opening lines of J. J. Scarisbrick's The Reformation and the English People: “On the whole, English men and women did not want the Reformation and most of them were slow to accept it when it came.” While earlier writers argued that the Reformation period represented a sharp break in English history with a definitive rejection of Catholicism, r

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Fastiggi, Robert. "The Contributions of the Council of Trent to the Catholic Reformation." Perichoresis 18, no. 6 (2020): 3–20. http://dx.doi.org/10.2478/perc-2020-0032.

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AbstractThis article begins by examining what is meant by the Catholic Reformation and how it relates to the other frequently used term, Counter–Reformation. It then discusses the different ways Catholics and Protestants in the early 16th century understood ecclesial reform. Next there is a consideration of the call for a general or ecumenical council to resolve the differences between the Catholics and Protestant reformers; the reasons for the delay of the council; and the reasons why the Protestants did not participate. The article then provides a summary of the three main periods of the Cou

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Zachariah, Dr Arun Babu. "An Overview of the Reformation brought by Christianity: A Historical and Bibliometric Perspective." International Journal for Research in Applied Science and Engineering Technology 12, no. 8 (2024): 83–95. http://dx.doi.org/10.22214/ijraset.2024.63844.

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Abstract: This paper provides a comprehensive historical and bibliometric analysis of the Reformation in Christianity, emphasizing its profound influence on religious, social, and political landscapes. The Reformation, initiated by key figures such as Martin Luther, marked a pivotal shift from the doctrines of the Roman Catholic Church, leading to the establishment of various Protestant denominations and significant reforms within the Catholic Church. This study integrates historical narratives with bibliometric methodologies to identify prevailing trends, influential works, and key contributo

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Haydon, Colin. "John Wesley, Roman Catholicism, and ‘No Popery!’." Wesley and Methodist Studies 14, no. 1 (2022): 1–26. http://dx.doi.org/10.5325/weslmethstud.14.1.0001.

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ABSTRACT This article examines John Wesley's anti-Catholicism and his hostility to ‘popery’ on theological, social, and political grounds. The subject is related to wider attitudes to the Catholic minority and its faith in eighteenth-century Britain and Ireland. The article stresses the complexity of Wesley's thinking, thinking which ranged from his admiration for some post-Reformation Catholic figures to his abhorrence of a Church that he feared imperilled the souls of its adherents. It further investigates various germane topics, such as the response of Catholics to early Methodism and Wesle

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Kosicki, Piotr H. "Channeling Erasmus in Communist Poland: Leszek Kołakowski, Vatican II, and the Reinvention of "Counter-Reformation"." Journal of the History of Ideas 85, no. 1 (2024): 87–120. http://dx.doi.org/10.1353/jhi.2024.a917117.

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Abstract: Polish intellectual historian Leszek Kołakowski proposed in the 1960s an innovative, now virtually forgotten, reimagining of a crucial concept in the history of Roman Catholicism: the idea of "Counter-Reformation." Kołakowski's lifelong affinity for early modern Europe's Catholic dissidents led him into dialogue in the era of Vatican II with Tadeusz Mazowiecki, the leader of a movement of young Polish reformers who styled themselves "Catholic socialists." Seeing them as the bedrock of a new Catholic Counter-Reformation, Kołakowski sketched the role he hoped Poland might play in reinv

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Donnelly, John Patrick, and Mary Weitzel Gibbons. "Giambologna: Narrator of the Catholic Reformation." Sixteenth Century Journal 26, no. 4 (1995): 936. http://dx.doi.org/10.2307/2543803.

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Wilkinson, Alexander. "The Catholic Reformation Michael A. Mullet." English Historical Review 115, no. 463 (2000): 969–70. http://dx.doi.org/10.1093/enghis/115.463.969.

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Marshall, Peter. "Catholic Puritanism in Pre-Reformation England." British Catholic History 32, no. 4 (2015): 431–50. http://dx.doi.org/10.1017/bch.2015.15.

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AbstractThis article seeks to identify a vein of ‘Puritanism’ running through orthodox religious culture in England over the century or so prior to the Break with Rome. It suggests that alongside the strong emphasis on the sensual and material in worship, it is possible to identify a current of austere and moralistic teaching, which was guarded or sceptical about the value of relics, images and pilgrimage. In the religious ferment around the turn of the fifteenth century, such attitudes developed alongside the forms of heterodoxy known as Lollardy, but were often explicitly anti-Lollard in int

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Wilkinson, A. "The Catholic Reformation Michael A. Mullet." English Historical Review 115, no. 463 (2000): 969–70. http://dx.doi.org/10.1093/ehr/115.463.969.

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Leitmeir, Christian Thomas. "CATHOLIC MUSIC IN THE DIOCESE OF AUGSBURG c.1600: A RECONSTRUCTED TRICINIUM ANTHOLOGY AND ITS CONFESSIONAL IMPLICATIONS." Early Music History 21 (September 4, 2002): 117–73. http://dx.doi.org/10.1017/s0261127902002048.

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After decades of suffering and agony, Catholicism in Augsburg entered a phase of gradual recovery around 1550. The first half of the sixteenth century was characterised by the rapid expansion of the Reformation and the marginalisation of the Catholics in the town. At the zenith of Protestant predominance, the Lutherans even managed to force the entire Catholic clergy into exile from 1537 to 1547 and for a few months in 1552. The episcopate of Cardinal Otto Truchsess von Waldburg (1543-73), however, marked a turning point for Catholics in Augsburg. The Peace of Augsburg (1555) conceded politica

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Hurlock, Kathryn. "The Guild of Our Lady of Ransom and Pilgrimage in England and Wales, c. 1890–1914." British Catholic History 35, no. 3 (2021): 316–37. http://dx.doi.org/10.1017/bch.2021.5.

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The growth in Catholic pilgrimage in the late nineteenth and early twentieth century is widely acknowledged, but little attention has been paid to how and why many of the mass pilgrimages of the era began. This article will assess the contribution made by the Guild of Our Lady of Ransom to the growth of Catholic pilgrimage. After the Guild’s foundation in 1887, its leadership revived or restored pilgrimages to pre- and post-Reformation sites, and coordinated the movement of thousands of pilgrims across the country. This article offers an examination of how and why Guild leaders chose particula

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Johnson, Trevor. "Holy Fabrications: The Catacomb Saints and the Counter-Reformation in Bavaria." Journal of Ecclesiastical History 47, no. 2 (1996): 274–97. http://dx.doi.org/10.1017/s0022046900080015.

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True to its catholicity, the Counter-Reformation was in spirit a universal movement. The new universalism of the post-Tridentine Church produced greater centralisation, enhancing the authority of the papacy, and was reflected in the attempted imposition throughout the Catholic world of institutional uniformity and liturgical, cultic and devotional standardisation. In practice, however, the Counter-Reformation must also be seen as a local phenomenon, not only in the obvious sense that it was within their immediate locality that early modern Catholics were exposed to the new impulses originating

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Sawa, Przemysław. "„Od konfliktu do komunii”. Wokół relacji międzywyznaniowych w Polsce [“From Conflict to Communion”. Around Interdenominational Relations in Poland]. Eds. J. Budniak, J. Kempa. Katowice: Księgarnia św. Jacka, 2020, 174 pp." Ecumeny and Law 9, no. 1 (2021): 143–49. http://dx.doi.org/10.31261/eal.2021.09.1.07.

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The presented publication refers a document entitled From Conflict to Communion. Lutheran-Catholic Common Commemoration of the Reformation in 2017. The Report of the Lutheran-Roman Catholic Commission on Unity.

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