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Journal articles on the topic 'Catholic Reformation'
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1
Hendrix, Scott. "Rerooting the Faith: The Reformation as Re-Christianization." Church History 69, no. 3 (September 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 Reformation [the traditional unified view] has given way to recognition that there was a plurality of Reformations which interacted with each other: Lutheran, Catholic, Reformed, and dissident movements.”1
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Kelly, James E. "England and the Catholic Reformation: The Peripheries Strike Back." Journal of Early Modern Christianity 7, no. 2 (November 26, 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 modern English Catholicism, though not doing away with all continuities from before the country’s definitive break with Rome, was fully engaged with the global Catholic Reformation, both being influenced by it, but also impacting its progression. Whether through reading and writing, or more physical expressions of mission and reform, English Catholicism was a vital part of the wider Catholic Reformation.
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Lindberg, Carter. "Historical Scholarship and Ecumenical Dialogue." Horizons 44, no. 2 (November 7, 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 should we commemorate or celebrate this anniversary?” Each “prompt” warrants a few bookshelves of response. The “Protestant Reformation” itself is multivalent. The term “Protestant” derives from the 1529 Diet of Speyer where the evangelical estates responded to the imperial mandate to enforce the Edict of Worms outlawing them. Their response, Protestatio, “testified” or “witnessed to” (pro testari) the evangelical estates’ commitment to the gospel in the face of political coercion (see Acts 5:29). It was not a protest against the Roman Catholic Church and its doctrine. Unfortunately, “Protestant” quickly became a pejorative name and then facilitated an elastic “enemies list.” “Reformation,” traditionally associated with Luther's “Ninety-Five Theses” (1517, hence the five-hundredth anniversary), also encompasses many historical and theological interpretations. Perhaps the Roundtable title reflects the effort in From Conflict to Communion: Lutheran-Catholic Common Commemoration of the Reformation in 2017 (2013) to distinguish Luther's reformational concern from the long historical Reformation (Protestantism), so that this anniversary may be both “celebrated” and self-critically “commemorated.”
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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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McClain, Lisa. "Troubled Consciences: New Understandings and Performances of Penance Among Catholics in Protestant England." Church History 82, no. 1 (February 21, 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 understandings of how sacramental penance delivers grace to allow English Catholics to confess when priests were not present. These authors—clerics themselves—used the printed word to stand in for the usual parish priest to whom a Catholic would confess. They legitimized their efforts by appealing to the church'smodus operandiof allowing alternative means to receive grace in cases of extreme emergency. Although suggestions to confess without a priest's mediation sound similar to Protestant views on penitence, these authors' prescriptions differ from Lutheran, Calvinist, Anglican, and post-Tridentine Catholic positions on penance in the Reformation era. Diverse understandings of penitence lay at the heart of confessional divisions, and this article sheds new light on heretofore unexamined English Catholic contributions to these debates, broadening scholars' conceptions of what it meant to be Catholic in Reformation England and Europe.
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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 (September 11, 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. By investigating the songs and ballads in two manuscript collections from the Catholic network surrounding the Blundell family this essay will show how Catholics both composed and ‘converted’ existing ballads to voice social, devotional, and political concerns. The ballads performed in Little Crosby highlight a vibrant Catholic community, where musical expression was fundamental. Performance widened the parochial religious divide, whilst enhancing Catholic integration. This essay uncovers the way Catholics used music to voice religious and exhort protest as much as prayer. Finally, by investigating the tunes and melodies preserved in the manuscripts, I demonstrate how priests serving this network used ballads as part of their missionary strategy.
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Eire, Carlos M. N. "Ecstasy as Polemic: Mysticism and the Catholic Reformation." Irish Theological Quarterly 83, no. 1 (December 13, 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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Young, Francis. "Catholic Exorcism in Early Modern England: Polemic, Propaganda and Folklore." Recusant History 29, no. 4 (October 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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Dolan, Frances E. "Gender and the “Lost” Spaces of Catholicism." Journal of Interdisciplinary History 32, no. 4 (April 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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Jakovac, Gašper. "A dancer made a recusant: dance and evangelization in the Jacobean North East of England." British Catholic History 34, no. 2 (September 27, 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. It also analyses how the activities of the Hindmers were perceived by the ecclesiastical authorities. The case of Robert Hindmers traverses and links many related issues, such as Counter-Reformation culture, traditional festivity, religious politics, and the interconnectedness of elite and popular cultures. But above all, it expands our understanding of Catholic missionary strategies in post-Reformation England by suggesting that dance instruction might have been used by Catholics to access households and assist the mission.
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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 Catholic forces integrated beliefs surrounding the Virgin Mary into their explanation of events of the case, and the equally cunning strategy of their opponents to respond to such implications in implicit rather than overt ways. The result is a more textured and nuanced understanding of the meaning, methods, and utility of the conflict over Marian piety in the early Reformation.
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Tingle, Elizabeth. "Indulgences in the Catholic Reformation." Reformation & Renaissance Review 16, no. 2 (July 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 (October 2, 2014): 428–29. http://dx.doi.org/10.1080/0268117x.2014.979225.
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Young, Francis. "Sir Thomas Tresham and the Christian Cabala." British Catholic History 35, no. 2 (October 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 Tresham, he was sufficiently confident in his cabalistic knowledge to attempt manipulations of names of God in his designs for the window at Ely and to insert measurements of cabalistic significance in the gardens on his Lyveden estate. Persons’s and Tresham’s willingness to draw on Christian cabalism even after its papal condemnation suggests the intellectual independence of English Catholics, who were prepared to make use of esoteric traditions to bolster their faith. The evidence for experiments with cabalism by a few English Catholics highlights the need for further re-evaluation of the significance of esoteric traditions within the English Counter-Reformation and the eclectic nature of post-Reformation English Catholic mysticism.
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Burns, Ryan. "Enforcing uniformity: kirk sessions and Catholics in early modern Scotland, 1560–1650." Innes Review 69, no. 2 (November 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 studies which seek to offer a corrective to much previous scholarship on the persecution of Scottish Catholics – which tended to focus almost exclusively on civil enforcement – and explores the impact of parish church courts on Scottish Catholicism, highlighting the effectiveness of public penance, shaming, and psychological pressure as the most useful tools for enforcing uniformity.
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MacCulloch, Diarmaid. "The Birth of Anglicanism." Ecclesiastical Law Journal 7, no. 35 (July 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, and their Reformations gradually moved towards those of central Europe—the first Reformed theologians. Edward VTs Reformation aligned itself with this new grouping, and produced prototypes of liturgy and theological formulary which endure to the present day—with the exception of a proposed reform of canon law, with its provisions for divorce. Elizabeth Ts 1559 religious settlement fossilised Edward's Church from autumn 1552. It made no concessions to Catholics, despite later A nglo- Catholic myth-making: minor adjustments were probably aimed at Lutherans. There is nevertheless a ‘Nicodemite’ association among the leading figures who steered the Settlement through its opening years. Important and unlikely survivals were cathedrals, uniquely preserved in a Protestant context and a source of future ideological Catholic ‘subversion’. Nevertheless the theological tone of the Elizabethan Church was a broadly-based Reformed Protestantism, aligned to Zürich rather than to Geneva. Early seventeenth-century Arminianism or Laudianism represented a new direction, and the Puritanism of New England may better represent the English Reformation than the ‘Anglican’ synthesis which came to fruition in the English Church after Charles II's restoration in 1660. In any case, Anglicanism continues to represent in uneasy but useful tension the two poles of theology contending for mastery in the century after Elizabeth Is coming to power.
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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, and geographic location, among other factors. By relating the disciplinary motives and endeavors of the era to contestation regarding truth and falsehood, the divine and the demonic, this essay argues for taking a broader view of religious discipline and for seeking to understand the Reformation era on its own terms, rather than as a late-medieval or an early-modern event.
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MORTIMER, SARAH. "COUNSELS OF PERFECTION AND REFORMATION POLITICAL THOUGHT." Historical Journal 62, no. 2 (September 27, 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 critique of Catholic doctrines of merit but it also shaped the distinctively Protestant account of natural law. It enabled Luther and his allies to defend magisterial control over the church, and it also formed a crucial element of Protestant resistance theory. By examining the Lutheran position on counsels, expressed in theological and political writings, and comparing it with contemporary Catholic accounts, this article offers a new perspective on Reformation theology and political thought.
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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 (March 5, 2015): 322–24. http://dx.doi.org/10.33137/rr.v37i3.22489.
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Kiessling, Nicolas. "Anthony Wood and the Catholics." Recusant History 30, no. 1 (May 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 against Catholics before or after James II reigned in Great Britain. This essay deals with Wood's relationships with Catholics and his attitude towards Catholicism.
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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 (April 8, 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 Catholic households, I argue that early modern patriarchal structures provided specific opportunities inherent in widowhood that were unavailable to other men and women, whether married or single. While widowhood, in history and historiography, is frequently considered a weak, liminal, or potentially threatening status for women, in the harsh realities of a clandestine religious minority community, these weaknesses became catalysts for successful subversion of Protestant authority. Assisted by their legal autonomy, economic independence, and the manipulation of gendered cultural stereotypes, many Catholic widows used their households to harbour priests and outmanoeuvre searchers. This argument maintains that a broader interpretation of the role of women and marital status is essential to understanding the gendered nature of post-Reformation England.
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Dieter, Theodor. "Coming to Terms with the Reformation." Open Theology 4, no. 1 (November 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 challenge of a common commemoration and celebration of the Reformation on a global level, especially with a view to previous centenaries that led to serious religious conflicts between Protestants and Catholics. The article analyzes how ecumenical dialogues allowed for a common perception by Lutherans and Catholics of the theological and spiritual gifts of the Reformation for the whole church, and how distinguishing this meaning of ‟Reformation” from another meaning of ‟Reformation” that denotes the sequence of events leading to the split of the Western church was the basis of the historic ecumenical prayer service with Pope Francis in Lund (Sweden) and the leaders of the Lutheran World Federation on October 31, 2016, commemorating the Reformation both in gratitude and lament and committing themselves to continue on the journey from conflict to communion.
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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 churches of the Reformation, Catholics could proudly point to the fact that in their Church an unbroken line of succession linked the present hierarchy to Christ and the apostles. This continuity seemed the best proof that other churches were human constructs, whereas the Catholic Church continued the mission of Christ and his disciples. In this argument the Middle Ages were essential, but not a time to dwell upon. It was not until the nineteenth century that in the Catholic Church the Middle Ages began to mean far more than proof of the Church’s unbroken continuity.
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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 1600s. In this intellectual milieu, Catholic and Calvinist pastoral treatises generally relied on similar corporal features to signify a sinful state, but polemical texts made important distinctions about the effects of religious difference. Catholic writers identified the heretical body as the site of humoral contamination, whereas Calvinist theorists regarded the idolatrous body as the locus of inordinate sensuality.
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Keen, Ralph. "Intra-Confessional Polemics in the Reformation." Church History 88, no. 3 (September 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 and Jansenists in the seventeenth century. Early modern religious thought, I suggest, cannot be understood without attention to the fissures within the Lutheran and Roman Catholic traditions.
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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 (November 17, 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 his context as a society under siege. It was Christian duty to therefore defend it. The Society was formed at a time that nationalism was growing and papal prestige was falling. As Christopher Hollis observed: ‘Long before the outbreak of the great Reformation there were signs that the unity of the Catholic Christendom was breaking up.’[2] The Jesuits, as a missionary movement at a critical period in the Roman Catholic Church, used creative strategies that later symbolised the strength of what would become the traditional Roman Catholic Church for a long time in history. The strategies involved included, but were not limited to: reviving and nurturing faith among Catholics, winning back those who had become Protestants, converting those who had not been baptised, training of the members for social service and missionary work and also establishing educational institutions.[1] Mark A. Noll. Turning points: Decisive moments in the history of Christianity. (Grand Rapids, Michigan: Baker Books, 1997), 201.[2] Christopher Hollis. The Jesuits: A history. (New York: The Macmillan Company, 1968), 6.
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Campi, Emidio. "Commemorating the Quincentenary of the Reformation." Journal of the Council for Research on Religion 1, no. 2 (August 28, 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 the reformatio ecclesiae as well as its usage and meaning at specific historical moments and by specific reformers.
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Wizeman, William. "Re-Imaging The Marian Catholic Church." Recusant History 28, no. 3 (May 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 England in the reign of Mary Tudor (1553–58) and the decrees of Cardinal Reginald Pole's Legatine Synod in London (1555–56), a very different picture emerges. Rooted in the writings of St John Fisher—which also influenced the pivotal decrees of the Council of Trent (1545–63) on justification and the Eucharist—Marian authors presented a theological synthesis that concurred with Trent's determinations. This article will focus on three pivotal Reformation controversies: the intrepretation of scripture, justification, and the Eucharist.
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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 (May 1, 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 Jews had already established themselves as moneylenders. These findings are consistent with the interpretation that, following the Protestant Reformation, Jews living in Protestant regions were exposed to competition with the Christian majority, especially in moneylending, leading to an increase in anti-Semitism. (JEL D74, J15, N33, N43, N93)
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Noden, Shelagh. "The Revival of Music in the Post-Reformation Catholic Church in Scotland." Recusant History 31, no. 2 (October 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-cautious attitude of the Vicar-Apostolic for the Lowland District, Bishop George Hay, who refused to allow any music in Catholic churches in case it should inflame Protestant opinion. Only after his retirement could the reintroduction take place, and the speed at which it was achieved bears witness to the enthusiasm and commitment of Scottish clergy and laity for church music. Research in this area is long overdue, and it is hoped that this article will form a basis for further investigations.
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Field, Clive D. "No Popery’s Ghost." Journal of Religion in Europe 7, no. 2 (June 14, 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. Generic and specific explanations are offered for these trends, within the context of other manifestations of religious prejudice and other religious changes.
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Beauregard, David. "Shakespeare’s Prayers." Religion and the Arts 22, no. 5 (November 26, 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 and finally futile, I argue that the various inadvertent allusions to Catholic forms of prayer, and their sometimes ambiguous expression, are precisely what we would expect of a Catholic working under the Elizabethan and Jacobean regimes.
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Fastiggi, Robert. "The Contributions of the Council of Trent to the Catholic Reformation." Perichoresis 18, no. 6 (December 1, 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 Council of Trent: 1545–1547; 1551–1552; and 1562–1563 along with the 1547–1549 Bologna period. This is followed by a detailed overview of the reforms of the council, which were both doctrinal and disciplinary. The article shows that, while abuses related to various Catholic practices and the sacraments were addressed, the main concerns in the various disciplinary decrees related to clerical corruption and immorality. The article addresses the need for bishops to reside in their dioceses; stop clerical corruption, greed, and nepotism; and establish seminaries for the proper formation of priests. After the review of the disciplinary reform decrees, attention is given to the Catechism of the Council of Trent that served as a resource for parish priests in their instruction of the faithful. The final section considers viewpoints of different historians regarding the effect of the Council of Trent on reform within the Catholic Church.
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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 (September 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 (September 11, 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 intention. The article argues further that the strain of ‘puritanical’ Catholicism survived and developed through the fifteenth century, and into the sixteenth, partly as a consequence of the ability of print to preserve and promote old arguments. It converged with currents of Christian humanism, as well as providing a point of connection and reception for emergent evangelical ideas in the 1520s and later. The article thus aims to shed new light on the proposition that the origins of the Reformation are best looked for within the confines of late medieval orthodoxy.
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Wilkinson, A. "The Catholic Reformation Michael A. Mullet." English Historical Review 115, no. 463 (September 1, 2000): 969–70. http://dx.doi.org/10.1093/ehr/115.463.969.
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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 (January 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, revisionists have asserted that there was considerable continuity in the religious life of sixteenth-century men and women. The Catholic Church was strong and vital and commanded considerable loyalty among the laity, and changes to religious doctrine and practice generated considerable hostility. The demise of the Catholic Church in England was not assured, and the success of the Protestant Reformation was the result of a long straggle fought from above that was won only during the middle years of Elizabeth's reign.The revisionist interpretation has commanded wide attention and support. It currently stands, in many respects, as the new orthodoxy of English Reformation historiography. Most historians now concur on the profound attachment of many men and women to the doctrine and worship of the Catholic Church and their reluctance to abandon them. Nevertheless, a number of questions about the revisionists' interpretation of the Reformation and English religiosity remain.
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Haydon, Colin. "John Wesley, Roman Catholicism, and ‘No Popery!’." Wesley and Methodist Studies 14, no. 1 (January 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 Wesley's involvement in the events that culminated in the Gordon riots of 1780.
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Johnson, Trevor. "Holy Fabrications: The Catacomb Saints and the Counter-Reformation in Bavaria." Journal of Ecclesiastical History 47, no. 2 (April 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 at Rome, but also in the sense that such impulses were filtered through a prism of localism. Throughout the Catholic world, individual communities sought to preserve their traditional, home-grown institutions and customs, often by imaginatively adapting the new norms to suit local requirements. The existence of a complex relationship between centre and periphery, resting on a process of often tense negotiation and cultural exchange (since it could be a dynamic and not simply a one-way affair) has provided recent historians of Catholic reform with a fresh conceptual polarity, that of local versus universal, to set alongside the more standard dichotomies of popular and elite, official and unofficial or learned and lay religion.
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Gaenschalz, Erich. "The Formation of Religious Denominations. Essays on the Reformation, Counter-Reformation and Catholic Reformation." Philosophy and History 21, no. 1 (1988): 132–34. http://dx.doi.org/10.5840/philhist198821183.
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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 political parity to the Catholic minority in town. Due to Otto von Waldburg's zealous activities, his severely decimated flock even managed to grow again slowly over the years.
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Stayer, James M. "The Contours of the Non-Lutheran Reformation in Germany, 1522–1546." Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 167–74. http://dx.doi.org/10.1163/18712428-bja10025.
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Abstract Among the common ways of portraying Reformation divides are the following categories: Magisterial vs Radical Reformations; or a “church type” vs a “sect type” of reform. This essay offers an alternative view. It underscores the differences between Lutherans and Anglicans on one side; and the Reformed, Anabaptists, and Schwenckfelders on the other. The Lutherans, like the Anglicans under Henry VIII, worshipped in altar-centered churches which were Roman Catholic in appearance. They presented themselves as reformers of Catholic errors of the late Middle Ages. By contrast, when the Reformed, Anabaptists, and Schwenckfelders met for worship, it was in unadorned Bible-centered meeting houses. The Anabaptists were targeted for martyrdom by the decree of the Holy Roman Empire of 1529 against Wiedertäufer (“rebaptists”). Contrary to the later memory that they practiced a theology of martyrdom, the preference of apprehended Anabaptists was to recant.
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Thornton, John K. "The Kingdom of Kongo and the Counter Reformation." Social Sciences and Missions 26, no. 1 (2013): 40–58. http://dx.doi.org/10.1163/18748945-02601002.
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From early contact with the Portuguese and conversion to Christianity in the late 15th century and continuing through the Counter Reformation, the Kingdom of Kongo resisted Portuguese colonialism while remaining steadfastly loyal to the Roman Catholic Church. Against the turbulent backdrop of the growing Atlantic slave trade, internal conflict and power struggles, and Portuguese presence in Luanda, Kongo repeatedly resisted the temptation to break from Rome and establish its own Church, in spite of Portuguese control of the Episcopate. In the late 16th century King Álvaro clashed with the Portuguese Bishop, but remained faithful to the church in Rome. In the early 17th century, Kongo armies repelled Portuguese invasions from the south while kings continued to lobby for more Jesuit and later Italian Capuchin missionaries, whom they needed, above all, to perform sacraments vital to Kongolese Catholics. Another opportunity to split from Rome came when Dona Beatriz Kimpa Vita created the Antonian movement in 1704 and denounced the Catholic Church. Instead, she was captured and burned at the stake while King Pedro IV remained faithful to the Capuchin missionaries. In contrast to Portuguese Angola, where Jesuits were deeply implicated in slave trading, the Capuchins in Kongo did not own slaves and, for the most part, both resisted and criticized the slave trade.
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Holmes, Stephen Mark. "Historiography of the Scottish Reformation: The Catholics Fight Back?" Studies in Church History 49 (2013): 303–16. http://dx.doi.org/10.1017/s0424208400002205.
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In 1926 the Revd James Houston Baxter, Professor of Ecclesiastical History at the University of St Andrews, wrote in the Records of the Scottish Church History Society: ‘The attempts of modern Roman Catholics to describe the Roman Church in Scotland have been, with the exception of Bellesheim’s History, disfigured not only by uncritical partisanship, which is perhaps unavoidable, but by a glaring lack of scholarship, which makes them both useless and harmful.’ The same issue of the journal makes it clear that Roman Catholics were not welcome as members of the society. This essay will look at the historiography of the Scottish Reformation to see how the Catholics ‘fought back’ against the aspersions cast on them, and how a partisan Protestant view was dethroned with the help of another society founded ten years before the Ecclesiastical History Society, the Scottish Catholic Historical Association (SCHA).
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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 (May 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 particular locations in the context of Marian Revivalism, papal interest in the English martyrs, defence of the Catholic faith, and late-nineteenth century medievalism. It argues that the Guild was pivotal in establishing some of England’s most famous post-Reformation pilgrimages. In doing so, it situates the work of the Guild in late nineteenth and early twentieth century religiosity, and demonstrates the pivotal nature of its work in establishing, developing, organising, and promoting some of the most important post-Reformation Catholic pilgrimages in Britain.
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Mark Holmes, Stephen. "Jesuits and Catholic reform in Scotland before 1560." Innes Review 73, no. 2 (November 2022): 166–77. http://dx.doi.org/10.3366/inr.2022.0333.
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This article uses evidence from the first Scottish Jesuits, sixteenth-century Scottish Catholic reformers, the use of the Quiñones breviary, a fireplace in Ballindalloch and the first Jesuit mission to Scotland in 1541–42 to argue that the early Jesuits had a greater influence on Scottish Catholic religion and spirituality in the mid-sixteenth century than has previously been noticed. It also suggests that the idea that the Scottish Protestant coup of 1559–60 was ‘the Scottish Reformation’ is profoundly confusing and that the presence of Jesuits, the use of the Spiritual Exercises of Ignatius Loyola and the implementation of the decrees of Trent in the Kingdom of Scotland before 1560 is not a ‘Counter-Reformation before the Reformation’ but just part of a series of movements of Catholic Reform that defined the Scottish Church in the century before the later missions of the Scottish Jesuits in 1578–1581.
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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 (June 28, 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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Špániová, Marta. "Social Influences on the Typographic Medium in the Reformation and Counter-Reformation Period in Bratislava, the Capital of Hungary." Z Badań nad Książką i Księgozbiorami Historycznymi 15, no. 3 (September 30, 2021): 357–74. http://dx.doi.org/10.33077/uw.25448730.zbkh.2021.670.
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Over the centuries, the typographic medium and book printing responded to the political, economic, cultural, and social conditions very sensitively. The author deals with social influences on the development of book printing in Bratislava from the fifteenth century when the first printer is documented in the town. She ponders the reasons for the long absence of typographic activities in Bratislava from the late fifteenth century to the early seventeenth century. Paradoxically, the Reformation gave an impetus to the further development of book printing in Bratislava, as a Catholic printing house was established there in direct response to Reformation printing in Hungary. Therefore, the author also examines the conditions of Reformation printing to which the beginnings of publishing activities are tied in the territory of Slovakia. In the second part of the study, she focuses on Catholic Revival literature published in Bratislava in the seventeenth century, which played an important role in implementing Catholic reforms in Hungary.
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Kelly, James E. "The Contested Appropriation of George Gervase's Martyrdom: European Religious Patronage and the Controversy over the Oath of Allegiance." Journal of British Studies 57, no. 2 (March 29, 2018): 253–74. http://dx.doi.org/10.1017/jbr.2017.235.
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AbstractFrom the beginning of the seventeenth century, Englishmen professed as Benedictine monks in mainland Europe began returning to their homeland. Until that point, the Catholic mission to England had been run by secular clergy and Jesuits, relationships between the two clerical parties growing increasingly troubled over how the Catholic Reformation should be implemented in England. The arrival of the Benedictines saw the offering of a “third way” to England's proscribed Catholics. Yet with the various missions dependent on lay Catholic resources and support both in England and in mainland Europe, it was necessary for the Benedictines to justify their presence in this often fraught environment. As such, they forcefully laid claim to contemporary English Benedictine martyrs against rival claims by other clerical groups. These battles for validation reached a new level of intensity following James I's serving of the Oath of Allegiance. This article explores how competing groups of English missionary clergy sought to justify their presence in England. Taking the case of two conflicting images of the executed George Gervase, it argues that the contest for martyrs sheds new light on the ways in which martyrdom was exploited by different groups; it also contributes to debates about the Oath of Allegiance, which was threatening to derail the wider Catholic Reformation across mainland Europe. By placing these clashes over English religious identity in both domestic and international contexts, the article makes evident that events on the peripheries of mainland Europe affected discussions at its center.