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Journal articles on the topic 'Catholic writers'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Dmytriv, Iryna. "CREATIVITY OF “LOGOS” WRITERS THE PERIOD OF EMIGRATION." Polish Studies of Kyiv, no. 35 (2019): 121–26. http://dx.doi.org/10.17721/psk.2019.35.121-126.

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The article attempts an integrated analysis of the creativity of the “Logos” group activities of the emigration period on the background of the literary process of the first half of the twentieth century. The aesthetic, religious and national principles that underlie the multifaceted activity of the “Logos” are considered. The “Logos” group should be described by six writers: Hryhor Luzhnytsky, Olexandr-Mykola Moh, Stepan Semchuk, Petro Sosenko (junior), Vasyl Melnyk and Roman Skazynsky. Hryhor Luzhnytsky is the author of more than 500 artistic, scientific, popular scientific works, numerous journalistic works, reviews, essays. After leaving for the United States in 1949, the writer continues his activity and takes on adventure and sensational and spyware. Vasyl Melnyk (Limnychenko) is a “writer-wanderer” and a “political emigrant”. Beyond the borders of his native land continues to write poetry (“Ode to the book”, “Ballad about the Truth”, “Ballad about White Letters”, “Ballad about the Sun in the Bridge” and others). A certain generalization of the writer’s life experiences was his journalistic works “Ukrainian Crusaders”, “Religion and Life”. A peculiar “bridge” between poetry and journalism became essays. Stepan Semchuk − a poet, a journalist, a publicist. Becoming a priest, Stepan Semchuk leaves for Canada, but he does not cease to write there. Out of his native land he published poetic collections. Stepan Semchuk worked as an active publicist, author of the historical and literary articles. Association of catholic writers “Logos” was occupied noticeable place in literary life of Western Ukraine of intermilitary period of the 20th century. “Logos” writers expressly declared that they were the creators of Catholic literature, and tried to outline the concept of “Catholic worldview” and “Catholic literature”. Ideological principles of “Logos” were a christian moral; the main tasks were popularization of religious subject and christian ethics. “Logos” writers literary works are skilful collage of biblical images, motifs, allusions, reminiscences, christian ceremonies, symbols.

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2

Morris, Kevin L. "Fascism and British Catholic Writers." Chesterton Review 25, no. 1 (1999): 21–51. http://dx.doi.org/10.5840/chesterton1999251/235.

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3

Corrin, Jay P. "Catholic Writers on the Right." Chesterton Review 25, no. 1 (1999): 81–101. http://dx.doi.org/10.5840/chesterton1999251/240.

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4

McDannell, Colleen. "Catholic women fiction writers, 1840–1920." Women's Studies 19, no. 3-4 (September 1991): 385–405. http://dx.doi.org/10.1080/00497878.1991.9978881.

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5

Patterson, W. Brown. "William Bishop as Roman Catholic Theologian and Polemicist." Recusant History 28, no. 2 (October 2006): 209–24. http://dx.doi.org/10.1017/s0034193200011250.

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In a vigorous theological controversy, William Bishop, English Roman Catholic theologian educated at Oxford, Rheims, Rome, and Paris, took on William Perkins, the best-selling English Protestant writer of the late sixteenth and early seventeenth centuries. The two writers were formidable champions of their respective religious traditions. As I will argue, this was a significant exchange, though the dispute has been little noticed by historians of the period. The issues the two writers discussed and the way they discussed them throw considerable light on the state of English religion in the early seventeenth century. Bishop emerges as a more powerful and effective spokesman for the Roman Catholicism of his day than has been heretofore recognised.

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6

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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7

Engelbrecht, Wilken. "Streekromans en het Tsjechische ruralisme." Werkwinkel 9, no. 1 (July 17, 2014): 75–90. http://dx.doi.org/10.2478/werk-2014-0005.

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Abstract In the netherlands regional novels have never been considered as real literary works. in Flanders regional literature had a better status, especially because several writers of the Van Nu en Straks movement such as Stijn Streuvels wrote about regional themes. in Czech literature since 1848 regional themes was viewed as important in novels and stories, mainly till the end of world war ii. in 1932 the Catholic writer Antonín Matula defined the so-called ruralism, which became a movement of mainly Catholic writers from the countryside. Most of them were severely persecuted in a constructed Stalinist show trial against the green international in 1951. in his work Hlasy země v evropských literaturách (The Voice of Earth in European Literatures, 1933) Matula discussed nearly all major european literatures, i.e. Flemish regional writers. it is no coincidence that especially Flemish writers such as ernest Claes, Stijn Streuvels and Felix timmermans, were translated into Czech during the second quarter of the 20th century.

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8

MARSHALL, PETER. "JOHN CALVIN AND THE ENGLISH CATHOLICS, c. 1565–1640." Historical Journal 53, no. 4 (November 3, 2010): 849–70. http://dx.doi.org/10.1017/s0018246x10000488.

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ABSTRACTThis article examines the assessments of John Calvin's life, character, and influence to be found in the polemical writings of English Catholics in the Elizabethan and early Stuart periods. It demonstrates the centrality of Calvin to Catholic claims about the character and history of the established church, and the extent to which Catholic writings propagated a vibrant ‘black legend’ of Calvin's egotism and sexual depravity, drawing heavily not only on the writings of the French Calvinist-turned-Catholic Jerome Bolsec, but also on those of German Lutherans. The article also explores how, over time, Catholic writers increasingly identified some common ground with anti-puritans and anti-Calvinists within the English church, and how claims about the seditious character of Calvin, and by extension Calvinism, were used to articulate the contrasting ‘loyalty’ of Catholics and their right to occupy a place within the English polity.

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9

Kreyling, Michael, and Robert H. Brinkmeyer. "Three Catholic Writers of the Modern South." American Literature 57, no. 4 (December 1985): 696. http://dx.doi.org/10.2307/2926389.

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10

Sullivan, Walter, and Robert H. Brinkmeyer. "Three Catholic Writers of the Modern South." South Central Review 2, no. 4 (1985): 104. http://dx.doi.org/10.2307/3189281.

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11

Rogers, David. "The Escape of Thomas Tichborne." Recusant History 19, no. 4 (October 1989): 411–25. http://dx.doi.org/10.1017/s0034193200020380.

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The two documents here transcribed as the core of a fuller account than any hitherto compiled of the escape from Government custody of a future martyr, the priest Ven. Thomas Tichborne, have in fact been in print since 1897. But though their previous editor, J. C. Jeaffreson, noted that these papers afforded new information unknown to Challoner when the latter published his brief account of the escape, yet Catholic historians who have written since the documents were printed have not been aware of them. Accordingly, since they first appeared in a context which Catholic writers have, not surprisingly, overlooked, there are grounds for republishing both documents freshly transcribed from the original manuscripts (now in the present writer's possession) and for elucidating them with the aid of notes and two sketch-maps, to retell more vividly a small incident played out in the streets of Elizabethan London, which cost two Catholics their lives.

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12

Harmon, Thomas P. "Prophecy and Some Catholic Writers: Understanding the Catholic Novelist’s Quasi‐Prophetic Function." Heythrop Journal 62, no. 5 (August 3, 2021): 876–90. http://dx.doi.org/10.1111/heyj.14031.

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13

Corthell, Ronald. "Politics and Devotion." Journal of Jesuit Studies 1, no. 4 (July 9, 2014): 558–71. http://dx.doi.org/10.1163/22141332-00104009.

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Devotional writers of the sixteenth and seventeenth centuries liked to promote their works as an antidote to the toxic polemical literature of the period. Even Robert Persons, the fiercely tenacious and effective polemicist for the Catholic cause, and a favorite Jesuit “bogeyman” in anti-Catholic propaganda, professed to desire a future when Christians would focus their energies on cultivation of the inner spiritual life. However, the irenic dispositions of these writers were counterbalanced by both polemical pressures of the day and deep-seated convictions regarding the true church. The ideological stake in devotion is foregrounded in Edmund Bunny’s Protestant appropriation of Persons’s devotional best-seller, the Christian Directory. This article places Persons/Bunny in the context of the struggles between English Catholics and the English government (and, for that matter, between Catholics) regarding political and religious loyalties. It is argued that the writing—and especially the reading—of such works of devotion in the highly charged polemical environment of this period constitutes a still under-appreciated contribution to the formation of early modern subjectivity. The Persons/Bunny episode is an important chapter in a larger literary struggle for control of conscience.

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14

Pinsent, Pat. "Religious Verse of English Recusant Poets." Recusant History 22, no. 4 (October 1995): 491–500. http://dx.doi.org/10.1017/s0034193200002041.

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The validity of bringing together the works of writers who may have little in common other than their religious allegiance is not something which could be justified in every age, especially within the current ecumenical climate. Two anthologies of Catholic poets, Shane Leslie's of 1925 and Frank Sheed's of 1943 may appear to today's reader rather more revelatory of the taste and beliefs of the compilers and their periods than of the poets concerned. Yet it can be claimed that scrutiny of the religious poetry of Catholic writers of the first half of the seventeenth century has a validity which might be lacking in a later period. If religious poetry is indeed the expression of sincere conviction, it is to be expected that writers who have different beliefs will differ also in the forms of expression they give to them in their poetry. In the light of this, the question may be asked as to how, in the seventeenth century, the religious poetry written by Catholics differs from that written by Protestants. The study of a large number of minor writers of this period leads to the conclusion that in the seventeenth century the choice and treatment of subject matter seems to be more integrally related to religious conviction than is the case in later periods.

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15

Wysocki, Marcin. "Recepcja Ojców Kościoła w "Confessio catholicae fidei christiana" Stanisława Hozjusza." Vox Patrum 65 (December 16, 2018): 727–39. http://dx.doi.org/10.31743/vp.3531.

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Among the famous people related to Warmia one of the most prominent is undoubtedly the bishop of Warmia, Cardinal Stanislaus Hosius, a famous diplomat, humanist, lawyer, poet, illuminator scientific life in Warmia, but also a theologian and defender of the Catholic faith. His theological views and his defending of the faith against the reformers are included in a number of his writings, but the greatest influence and fame had his work Confessio catholicae fidei Christiana (Christian profession of the Catholic faith). It was written as an extension of a creed created on request of participants of the Council in Piotrków (1551), who turned to Hosius with request to write a short statement of the most important truths of the Catholic faith. In his work Hosius many times repeatedly referred to the argument from Tradition and he used the writings of the early Christian writers. The article is an attempt to explore how Hosius, arguing with Protestants, uses patristic argument and how he uses the writings of early Christian writers. The article presents as well the idea of the reception of the Fathers of the Church in the most important work of Hosius.

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16

Schaeffer-Duffy, Claire. "Four Catholic Writers Who Read Their Way to Faith." Chesterton Review 29, no. 3 (2003): 433–36. http://dx.doi.org/10.5840/chesterton200329397.

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17

Block, Ed. "Hans Urs von Balthasar and Some Contemporary Catholic Writers." Logos: A Journal of Catholic Thought and Culture 10, no. 3 (2007): 151–78. http://dx.doi.org/10.1353/log.2007.0020.

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18

Morris, Kevin L. "Fascism and British Catholic Writers 1924?1939: Part 1." New Blackfriars 80, no. 935 (January 1999): 32–45. http://dx.doi.org/10.1111/j.1741-2005.1999.tb01642.x.

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19

Morris, Kevin L. "Fascism and British Catholic Writers 1924?1939: Part 2." New Blackfriars 80, no. 936 (February 1999): 82–95. http://dx.doi.org/10.1111/j.1741-2005.1999.tb01647.x.

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20

Burstein, Miriam Elizabeth. "Father Clement, the Religious Novel, and the Form of Protestant-Catholic Controversy." British Catholic History 34, no. 03 (April 12, 2019): 396–423. http://dx.doi.org/10.1017/bch.2019.3.

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Grace Kennedy’s anti-Catholic novel Father Clement: A Roman Catholic Story (1823) stands almost alone in the nineteenth century when it comes to evidence not only for its reception, but also its use and success, or lack thereof, as a proselytization and devotional tool. The novel’s form and polemical strategies exerted a powerful influence on both Catholic and Protestant writers, popularizing the controversial novel across denominations. In particular, Father Clement’s celebration of prooftexting rooted in sola scriptura as the best method of religious disputation helped end the earlier nineteenth-century “polite” novel’s emphasis on non-confrontational, genteel sociability. But as its Protestant and Catholic reception histories suggest, the novel’s ambivalent treatment of its title character, along with its overt didacticism, led to appropriations that Kennedy could not have predicted. Father Clement catalyzed resistance amongst Catholic readers and novelists, some of whom were inspired by the title character to creatively reinterpret the novel as a brief for Catholicism, others of whom turned to Biblical quotation as a means of undoing sola scriptura altogether. Thus, if the novel predictably generated Protestant imitations, it also led Catholics to new experiments in controversial rhetoric and fiction.

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21

Stuckey, W. J. "Three Catholic Writers of the Modern South (review)." MFS Modern Fiction Studies 32, no. 4 (1986): 610–11. http://dx.doi.org/10.1353/mfs.0.0035.

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22

Yamamoto-Wilson, John R. "The Protestant Reception of Catholic Devotional Literature in England to 1700." British Catholic History 32, no. 1 (May 2014): 67–90. http://dx.doi.org/10.1017/s0034193200014217.

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Discussion of the dispersal of Catholic literature in post-Reformation England tends to focus on the tenacity of recusants and ‘church papists’ in perpetuating allegiance to Rome. Relatively little attention has been paid to the extent to which Catholic texts, either in their original form or modified for a Protestant readership, formed a part of the mainstream culture of the reformed Church. This paper attempts to demonstrate the significance of Catholic literature in the Protestant context by showing the range of Protestant adaptations, the extent of Protestant readership and the influences of Catholic literature on Protestant writers.

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23

Hill, Christopher. "Succession to the Crown Act 2013." Ecclesiastical Law Journal 15, no. 3 (August 15, 2013): 332–34. http://dx.doi.org/10.1017/s0956618x1300046x.

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Bob Morris' comment on the Succession to the Crown Bill invites the Church of England to ‘fresh, bound-breaking’ thinking about Church of England establishment in light of the role of the Supreme Governor of the Church of England and the statutory obligation for the Sovereign to maintain communion with the Church of England. Along with other writers he argues that, in effect, this leaves us with religious freedom in the UK but not religious equality. I hope that Morris' challenge will stimulate such fresh thought – my response is not yet this but concerns another matter that he raises in relation to Roman Catholic marriages. He repeats concern in both Houses of Parliament that children of ‘mixed marriages’ are obliged to be brought up as Roman Catholics, and he correctly questions the extent of such an absolute obligation contra an article in the Catholic Herald.

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24

McGrath, Patrick. "The Bloody Questions Reconsidered." Recusant History 20, no. 3 (May 1991): 305–19. http://dx.doi.org/10.1017/s0034193200005434.

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The so-called ‘Bloody Questions’ were originally put to Edmund Campion and others who were charged with him in a mass trial of fourteen priests and one layman in 1581. Campion seems to have been the first to call them Bloody Questions. They have over the centuries been the subject of considerable controversy between Catholic and non-Catholic writers, and it is worthwhile looking at them again in some detail.

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25

Wilt, Judith. "Three Women Writers and the “Jesuit Sublime”: Or, Jesuits in Love." Religion and the Arts 13, no. 1 (2009): 1–13. http://dx.doi.org/10.1163/156852908x357399.

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AbstractThe return of the repressed “Catholic” has been lurking at the edge of English literary consciousness since early modern times, especially in the shorthand form of the plotting Jesuit. In its combined familiarity and mystery, grandeur and meanness, legitimacy and treason, “the Jesuit” even constitutes a figure for the Sublime. Novels by Thackeray, Kingsley, and Shorthouse locate the Jesuit in the political history of the nation, as the seducer of young noblemen. But this essay studies lesser-known novels by Elizabeth Inchbald, Frances Trollope, and Mary Arnold Ward in which the plotting Jesuit, himself an object of allure in his un-Anglican “reserve” and his pre-Reformation Englishness, is suborned by his own humanity into the forbidden sublimities of love. As political threat and psychological object of desire, the Jesuit-in-love also represents Anglicanism's flirtation with Catholicism and with Queerness, his defeat/conversion sealing its commitment to its heterosexual priesthood and its post-Catholic modernity.

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26

Morris, Kevin L. "John Bull and the Scarlet Woman: Charles Kingsley and Anti-Catholicism in Victorian Literature." Recusant History 23, no. 2 (October 1996): 190–218. http://dx.doi.org/10.1017/s0034193200002259.

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In the Victorian period literature provided a national forum for the consideration of ideas in relation to society. Literary writings put flesh on the bones of the English anti-Catholic mind; more than the periodical, pamphlet or directly polemical literature, they vividly depict the emotions, the hidden agendas and the psychology from which sprang the age's rationalised attitudes and beliefs. When contemplating Catholicism, creative writers tended to be in a state of mental déshabillé, their feelings more visible, more unguarded than was the case with other sorts of writers, and therefore more revealing and expressive. As the classic Victorian literary anti-Catholic figure, Charles Kingsley provides the most apt focus for a sketch of the soul of the contemporary anti-Catholic tradition, especially since in his oeuvre its elements are uniquely forceful and comprehensive. A view of the fundamental motivations behind anti-Catholicism is, however, necessarily fragmentary and speculative, since their manifestations—passions, prejudices, assumptions, the national myth—where not wholly rational, either in Kingsley or in his society.

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27

Coblentz, Jessica. "Catholic Fasting Literature in a Context of Body Hatred: A Feminist Critique." Horizons 46, no. 2 (October 22, 2019): 215–45. http://dx.doi.org/10.1017/hor.2019.55.

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Some concerned Catholic theologians and popular writers have addressed the ubiquity of body hatred in the United States in their prescriptive considerations of liturgical fasting. This essay brings a feminist theological lens to their writings to argue that this Catholic fasting literature presents dualistic and decontextualized accounts of embodiment and of sacramental practice that reify the discursive structures of body hatred in the US context. In response, the author advocates for a shift in Catholic theological discourse about fasting as one attempt to resist body hatred and support more liberative possibilities for embodiment in this context.*

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28

Rodden, John. "“The Rope That Connects Me Directly with You”: John Wain and the Movement Writers' Orwell." Albion 20, no. 1 (1988): 59–76. http://dx.doi.org/10.2307/4049798.

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No British writer has had a greater impact on the Anglo-American generation which came of age in the decade following World War II than George Orwell. His influence has been, and continues to be, deeply felt by intellectuals of all political stripes, including the Marxist Left (Raymond Williams, E. P. Thompson), the anarchist Left (George Woodcock, Nicolas Walter), the American liberal-Left (Irving Howe), American neoconservatives (Norman Podhoretz), and the Anglo-American Catholic Right (Christopher Hollis, Russell Kirk).Perhaps Orwell's broadest imprint, however, was stamped upon the only literary group which has ever regarded him as a model: the Movement writers of the 1950s. Unlike the above-mentioned groups, which have consisted almost entirely of political intellectuals rather than writers—and whose members have responded to him as a political critic first and a writer second—some of the Movement writers saw Orwell not just as a political intellectual but also as the man of letters and/or literary stylist whom they aspired to be.The Movement writers were primarily an alliance of poet-critics. The “official” members numbered nine poets and novelists; a few other writers and critics loomed on the periphery. Their acknowledged genius, if not leading publicist, was Philip Larkin, who later became Britain's poet laureate. Orwell's plain voice influenced the tone and attitude of Larkin's poetry and that of several other Movement poets, especially Robert Conquest and D. J. Enright. But Orwell shone as an even brighter presence among the poet-novelists, particularly John Wain and Kingsley Amis, whose early fictional anti-heroes were direct descendants of Gordon Comstock in Keep the Aspidistra Flying (1936) and George Bowling in Coming Up for Air (1939).

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29

Warren, John. "The Dublin Review (1836–75), its Reviewers and a ‘Philosophy of Knowledge’." Recusant History 21, no. 1 (May 1992): 86–98. http://dx.doi.org/10.1017/s0034193200001503.

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In a previous number of Recusant History, the present writer discussed the philosophy of knowledge of the Liberal Catholic periodical The Rambler. The philosophy of knowledge concept was used to examine ideas on the nature of mind and reason and on the value, use and limitations of reason, on the grounds that such ideas were the foundation for the reviewers’ speculations on education—one of the most vital of nineteenth century debates. Moreover, the philosophy of knowledge proved to be a useful vehicle for relating the world-view of the periodical writers to their discussions of education at all levels.

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30

Moran, Katherine D. "Catholicism and the Making of the U.S. Pacific." Journal of the Gilded Age and Progressive Era 12, no. 4 (October 2013): 434–74. http://dx.doi.org/10.1017/s1537781413000327.

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In the late nineteenth and early twentieth centuries, in the context of the development of U.S. power in the Pacific, some American Protestants began to articulate a new approach to Catholicism and American national identity. In Southern California, Anglo-American boosters began to celebrate the region's history of Spanish Franciscan missions, preserving and restoring existing mission buildings while selling a romantic mission story to tourists and settlers. In the Philippines, U.S. imperial officials, journalists, and popular writers tempered widespread critiques of contemporary Spanish friars, celebrating the friars' early missionary precursors as civilizing heroes and arguing that Filipino Catholic faith and clerical authority could aid in the maintenance of imperial order. Against persistent currents of anti-Catholicism and in distinct and locally contingent ways, American Protestants joined Catholics in arguing that the United States needed to evolve beyond parochial religious bigotries. In both places, in popular events and nationally circulating publications, the celebration of particular constructions of Catholic histories and authority figures served to reinforce U.S. continental expansion and transoceanic empire.

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31

Friedman, Melvin J. "Three Catholic Writers of the Modern South by Robert H. Brinkmeyer, Jr." Studies in American Fiction 14, no. 2 (1986): 234–35. http://dx.doi.org/10.1353/saf.1986.0017.

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32

Laksana, Albertus Bagus. "The Pain of Being Hybrid: Catholic Writers and Political Islam in Postcolonial Indonesia." International Journal of Asian Christianity 1, no. 2 (September 11, 2018): 225–49. http://dx.doi.org/10.1163/25424246-00102004.

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Informed by postcolonial theories and approaches, and based on the works of three Indonesian Catholic writers, this essay looks at the ways in which these writers address the question of identity. They propose the notion of hybrid identity where the identity of the nation is built upon different layers of racial, ethnic, and religious belongings, and loyalties to local tradition and aspirations for modernity. While this notion of identity is inspired by the framework of “catholicity”, it is also “postcolonial” for a number of reasons. First, its formation betrays traces of colonial conditions and negotiations of power. Second, it reflects the subject position of these writers as Indonesian natives who embraced a religion that has complex ties to European colonialism and problematic relations with Islam. Third, it criticizes the post-colonial state and society, which perpetuate many of the ills of the colonial political system, including racism and the abuse of power. Their discourse also reveals the pain of being hybrid, mainly in their inability to appropriately tackle the question of political Islam. The recent political upheaval reveals the need for more creative engagement with political Islam in order for this hybrid identity to work.

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33

Busse, Daniela. "Anti-Catholic Polemical Writing on the ‘Rising in the North’ (1569) and the Catholic Reaction." Recusant History 27, no. 1 (May 2004): 11–30. http://dx.doi.org/10.1017/s0034193200031150.

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This article seeks to investigate the public images of the 1569 Rising in the North, as conceived by government policy, propaganda and loyalist writers on the one hand and by Catholic theologians and sympathisers on the other. It focuses especially on texts such as proclamations, homilies, street and folk ballads, pamphlets and tracts. To date there is only one study which deals extensively with the polemical literature on the Rising. This is that by J. K. Lowers published in 1953. He concentrates on Tudor ideas of civil obedience and its representation in loyalist writing wanting to help literature students to understand contemporary texts. As a literary study his book is valuable and he makes some highly relevant points.To date there is only one study which deals extensively with the polemical literature on the Rising. This is that by J. K. Lowers published in 1953. He concentrates on Tudor ideas of civil obedience and its representation in loyalist writing wanting to help literature students to understand contemporary texts. As a literary study his book is valuable and he makes some highly relevant points.

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34

Jacob, Manju. "A Search for Redemption and Mystical Union: An Analysis of O’Connor’s “Greenleaf” and “The Lame Shall Enter First”." Think India 22, no. 2 (October 26, 2019): 348–52. http://dx.doi.org/10.26643/think-india.v22i2.8735.

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Flannery O’Connor is one of the modern spiritual writers and is identified with labels like Catholic writer, Hillbilly Thomist, Southern novelist, grotesque stylist etc. She deserves another equally convincing label–O’Connor the Mystic–her claim to be considered a mystic being based on the many instances of the description of mystic experience and the operation of grace in her motifs. Flannery O’Connor highlights her religious outlook of God in a nontraditional manner and allows others to obtain grace through her literature. Though faith underpins all of her work, she does not use it in a didactic manner as a medium to preach. Her short stories can be viewed as a search for redemption in Christ. These stories are quests which involve the hero’s recognition of his vocation and end in his eventual ordination. There is an initial rebellion against belief, a crisis in faith, and a resolution in a ‘moment of grace’ in her stories. For O’Connor, the very act of writing was itself a redemptive process. Though O’Connor’s works follow the features of Eastern as well as Western mysticism, the present study concentrates on the Christian mystical elements in O’Connor’s “Greenleaf” and “The Lame Shall Enter First” as O’Connor was a Catholic writer.

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35

Gilley, Sheridan. "Canon Patrick Augustine Sheehan: Priest and Novelist." Studies in Church History 48 (2012): 397–422. http://dx.doi.org/10.1017/s0424208400001479.

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‘The primary object of a novelist is to please’, said Anthony Trollope, but he also wanted to show vice punished and virtue rewarded. More roundly, Somerset Maugham declared that pleasing is the sole purpose of art in general and of the novel in particular, although he granted that novels have been written for other reasons. Indeed, good novels usually embody a worldview, even if only an anarchic or atheist one, and the religious novel is not the only kind to have a dogma at its heart. There is the further issue of literary merit, which certain modern Catholic novelists such as Evelyn Waugh and Graham Greene have achieved, giving the lie to Newman’s assertion that in an English Protestant culture, a Catholic literature is impossible. But Newman and his fellow cardinal Wiseman both wrote novels; Wiseman’s novel, Fabiola, with its many translations, had an enthusiastic readership in the College of Cardinals, and was described by the archbishop of Milan as ‘a good book with the success of a bad one’. Victorian Ireland was a predominantly anglophone Catholic country, and despite poor literacy rates into the modern era, the three thousand novels in 1940 in the Dublin Central Catholic Library indicate a sizeable literary culture, comparable to the cultures of other Churches. The ‘literary canons’ who contributed to this literature around 1900 included the Irishman Canon Patrick Augustine Sheehan, the subject of this essay; another Irishman, Canon Joseph Guinan, who wrote eight novels on Irish rural life; Canon William Barry, the son of Irish immigrants in London, whose masterpiece was the best-selling feminist novel, The New Antigone; Henry E. Dennehy, commended by Margaret Maison in her classic study of the Victorian religious novel; and the prolific Monsignor Robert Hugh Benson, the convert son of an archbishop of Canterbury. Catholic writers were often ignored by the makers of the contemporary Irish literary revival, non-Catholics anxious to separate nationalism from Catholicism (sometimes by appealing to the nation’s pre-Christian past), but this Catholic subculture is now being studied.

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McCann, Timothy J. "‘The Known Style of a Dedication is Flattery’: Anthony Browne, 2nd. Viscount Montague of Cowdray and his Sussex Flatterers." Recusant History 19, no. 4 (October 1989): 396–410. http://dx.doi.org/10.1017/s0034193200020379.

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The 2nd. Viscount Montague, like his grandfather before him, was the recipient of several literary dedications. His material circumstances as a wealthy Sussex landowner, and his spiritual significance as one of the foremost Catholic peers, made him an appropriate patron for a number of writers at the beginning of the seventeenth century. At the same time, Montague was a well-known distributor of Catholic books, and a benefactor of ‘three score and six costly great volumes in folio all bought of set purpose and fayrly bound with his Armes’ to that ‘bulwark of extreme Protestantism’ the Bodleian Library.

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Quinlan, Kieran. "Irish Catholic Writers and the Invention of the American South by Bryan Giemza." Catholic Historical Review 100, no. 3 (2014): 641–42. http://dx.doi.org/10.1353/cat.2014.0192.

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Gleeson, David T. "Irish Catholic Writers and the Invention of the American South by Bryan Giemza." Journal of the Civil War Era 4, no. 4 (2014): 609–11. http://dx.doi.org/10.1353/cwe.2014.0090.

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39

Howell, John. "Irish Catholic Writers and the Invention of the American South by Bryan Giemza." American Catholic Studies 125, no. 2 (2014): 77–78. http://dx.doi.org/10.1353/acs.2014.0021.

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40

Clancy, Thomas H. "Spiritual Publications of English Jesuits, 1615–1640." Recusant History 19, no. 4 (October 1989): 426–46. http://dx.doi.org/10.1017/s0034193200020392.

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In assemblies of scholars the remark is often heard, ‘what we need is an English Bremond.’ The reference is to Henri Bremond's Histoire de Sentiment Religieux en France which issued forth in eleven stout volumes from 1916 to 1933 and has since achieved a well-deserved reputation as a classic. There is no question here even of a beginning of an English Bremond. He limited himself to Catholic writers, but even so he was able to touch most of the high points of the French spiritual tradition. Our goal is to trace but one stream in the Recusant/ Catholic tradition, namely, the literature of the English Jesuits. By this we mean spiritual books in English written or translated by members of the English province of the Society of Jesus and published under Catholic auspices in the twenty-six years from 1615 to 1640.

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41

Hellman, John. "Bernanos, Drumont, and the Rise of French Fascism." Review of Politics 52, no. 3 (1990): 441–59. http://dx.doi.org/10.1017/s0034670500016995.

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While recent centenary celebrations held French novelist Georges Bernanos to be a leading Catholic antifascist Resistance thinker, his most original ideas really belong within that history of “French fascism” which has been elucidated in recent studies. His ardent, lifelong admiration for Edouard Drumont (+ 1917), the father of modern anti-Semitism, shaped his new kind of politics. On the very eve of the French defeat of 1940 Bernanos advocated a radical anti-Semitic, anticapitalist, spiritually oriented “national revolution,” not unlike that of the prominent writers who would support Marshall Pétain; his case illustrates why it was so difficult to find genuinely antifascist thinkers among the French Catholic intelligentsia of the period.

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Johnston, Charles. "Elie Benoist, Historian of the Edict of Nantes." Church History 55, no. 4 (December 1986): 468–88. http://dx.doi.org/10.2307/3166369.

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The revocation of the Edict of Nantes by Louis XIV in 1685 resulted in the immediate exile of all ministers of the French Reformed churches not amenable to conversion, the illegal flight of several hundred thousand of their fellow-believers to neighboring Protestant lands, and the nominal conversion under duress of the rest of the Roman Catholic church. It also precipitated a literary polemic in which Protestant writers protested vigorously the injustice of revoking an “irrevocable” edict—and the cruel and oppressive measures preceding and accompanying it. Catholic counterparts asserted that, on the contrary, the Edict had been a temporary expedient to end civil strife, extorted forcibly by a naturally rebellious and turbulent minority.

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Wilson-Lee, Edward. "‘The Subtle Tree’: Idolatry and Material Memory in Surrey's Aeneid." Translation and Literature 20, no. 2 (July 2011): 137–56. http://dx.doi.org/10.3366/tal.2011.0015.

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This article looks at the translation (c.1540) of Books 2 and 4 of the Aeneid by Henry Howard, Earl of Surrey, concentrating on passages of linguistic density which surround descriptions of sacred objects and acts of interpreting and destroying them. Surrey's treatment of these urgently relevant elements of Virgil are deeply ambivalent, partaking both of the righteous iconoclasm of Reformist writers and the elegiac tones of traditionalists, and can be placed in a wider Tudor tradition of typological interpretations of Aeneid 2 by both Protestant and Catholic writers. Surrey's ambivalence is ultimately captured by the fact that his text mourns the loss of material culture while offering itself as a replacement for what has been lost.

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FREEMAN, THOMAS. "The Power of Polemic: Catholic Responses to the Calendar in Foxe's ‘Book of Martyrs’." Journal of Ecclesiastical History 61, no. 3 (June 11, 2010): 475–95. http://dx.doi.org/10.1017/s0022046908005940.

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Although scholars have come increasingly to recognise the considerable influence of early modern Catholic writers upon the historiography of the English Reformation, a crucial aspect of this influence has received scant attention: the impact of Catholic polemical writings upon perceptions of the Reformation. This article will examine a particularly striking and important example of the effects of Catholic polemic, the attacks on the calendar of martyrs included in editions of John Foxe's Acts and monuments. It will describe how these attacks merged with traditions of anti-Puritanism to create a stereotype of the Marian martyrs as being poor, from the lowest social classes, uneducated and disrespectful of authority to the point of rebellion. These attacks also laid the foundation for the myth, still prevalent today, that many of the Marian martyrs were guilty of Trinitarian or sacramentarian heresies which would have led to their condemnation as heretics even under a Protestant regime.

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Rodda, Joshua. "Evidence of Things Seen: Univocation, Visibility and Reassurance in Post-Reformation Polemic." Perichoresis 13, no. 1 (June 1, 2015): 57–74. http://dx.doi.org/10.1515/perc-2015-0004.

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Abstract This article reaches out to the audience for controversial religious writing after the English Reformation, by examining the shared language of attainable truth, of clarity and certainty, to be found in Protestant and Catholic examples of the same. It argues that we must consider those aspects of religious controversy that lie simultaneously above and beneath its doctrinal content: the logical forms in which it was framed, and the assumptions writers made about their audiences’ needs and responses. Building on the work of Susan Schreiner and others on the notion of certainty through the early Reformation, the article asks how English polemicists exalted and opened up that notion for their readers’ benefit, through proclamations of visibility, accessibility and honest dealing. Two case studies are chosen, in order to make a comparison across confessional lines: first, Protestant (and Catholic) reactions against the Jesuit doctrine of equivocation in the late sixteenth and early seventeenth centuries, which emphasized honesty and encouraged fear of hidden meaning; and second, Catholic opposition to the notion of an invisible-or relatively invisible-church. It is argued that the language deployed in opposition to these ideas displays a shared emphasis on the clear, certain, and reliable, and that which might be attained by human means. Projecting the emphases and assertions of these writers onto their audience, and locating it within a contemporary climate, the article thus questions the emphasis historians of religion place on the intangible-on faith-in considering the production and the reception of Reformation controversy.

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Komarytsia, Mariana. "The culturology horizons of Mykola Hnatyshak`s publicism." Proceedings of Research and Scientific Institute for Periodicals, no. 9(27) (2019): 376–402. http://dx.doi.org/10.37222/2524-0331-2019-9(27)-23.

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In the article is analyzed the Mykola Hnatyshak`s publicistic works, which are concentrated in the publications of the author’s column «From the Literary Life» in the newspaper «Meta» (Lviv, 1931—1939). This Catholic critic led this column during 1935—1939 and published there his own articles, notes, reviews and polemical materials. M. Hnatyshak founded a column to persuade those representatives of the intellectuals who believed that literature and art were social phenomena that did not bring a material benefit that these intellectuals were not wright. He also defined the conception of «Catholic literature» and «Catholic criticism». Catholic literature was in the process of formation not only in the Ukrainian literary environment of Galicia, but also in the more developed countries of the Western Europe. Hnatyshak drew attention to the fact that the Catholic literature is not limited to poetic and prose works of religious subjects, and it is possible to include in it those literary works that do not contradict the ideals of a truth, kindness and beauty. He also thought it was necessary to develop literature on a national basis, but opposed journalistic rhetoric and didacticism. A number of publications in the column «From the Literary Life» were debatable. M. Hnatyshak argued with the representative of liberal critic Mykhailo Rudnytskyi: in a public debate on topic «Should a writer have a worldview?» (14th April 1935). At the same time, M. Hnatyshak opposed M. Rudnytskyi at the same time, M. Hnatyshak opposed M. Rudnytskyi in question of evaluation criteria during awarding writers in the 1935 literary awards. M. Hnatyshak emphasized the need to know the origins in the context of the history of Ukrainian literature — works of folk poetry, chronicles, Cossack epic. «The Tale of Igor’s Campaign» is a unique monument of the XI century, which presents the mythological, Christian and knight’s spirit of knyazes times. The critic drew special attention to the inheritance of Markian Shashkevych, Taras Shevchenko and Ivan Franko. M. Hnatyshak’s other publications were reviews of new poetic and prose works, researches and periodicals. Key words: Mykola Hnatyshak, Catholic criticism, publicism, newspaper «Meta», column «From the Literary Life».

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May, Larry, and James Bohman. "Sexuality, Masculinity, and Confession." Hypatia 12, no. 1 (1997): 138–54. http://dx.doi.org/10.1111/j.1527-2001.1997.tb00175.x.

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The practice of confessing one's sexual sins has historically provided boys and men with mixed messages. Engaging in coercive sex is publicly condemned; yet it is treated as not significantly different from other transgressions that can be easily forgiven. We compare Catholic confessional practices to those of psychoanalytically oriented male writers on masculinity. We argue that the latter is no more justifiable than the former, and propose a progressive confessional mode for discussing male sexuality.

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CAMPBELL, IAN W. S. "ARISTOTELIAN ANCIENT CONSTITUTION AND ANTI-ARISTOTELIAN SOVEREIGNTY IN STUART IRELAND." Historical Journal 53, no. 3 (August 17, 2010): 573–91. http://dx.doi.org/10.1017/s0018246x10000208.

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ABSTRACTAristotelianism and anti-Aristotelianism are essential categories for the interpretation of political discourse in Stuart Ireland, Scotland, and England. In the 1650s, the Capuchin Richard O'Ferrall defined the future of the Irish kingdom by means of its past. This Irish ancient constitution was not anchored in J. G. A. Pocock's common law mind, but rather in Aristotelianism. Ancient constitution discourse in England and Scotland shared this Aristotelian basis. Responding to O'Ferrall, John Lynch, Catholic archdeacon of Tuam, employed openly anti-Aristotelian arguments which had been pioneered by the Jacobean attorney general for Ireland, Sir John Davies. Recognizing the Aristotelian and anti-Aristotelian nature of these discourses enables the incorporation of both Catholic and Protestant writers, whether educated in Ireland, England, or France, within a coherent account of political thought across the Stuart world.

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Malits, Elena. "Unruly Catholic Women Writers: Creative Responses to Catholicism by Jeana DelRosso, Leigh Eicke, Ana Kothe." American Catholic Studies 126, no. 2 (2015): 88–89. http://dx.doi.org/10.1353/acs.2015.0029.

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Holmes, P. J. "Robert Persons and an Unknown Political Pamphlet of 1593." Recusant History 17, no. 3 (May 1985): 341–47. http://dx.doi.org/10.1017/s0034193200001151.

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In November 1591 a royal proclamation was published denouncing the activities of seminary priests and Jesuits which inspired a surprising number of Catholic authors to undertake its refutation. Robert Persons, Joseph Cresswell, Richard Verstegan, Thomas Stapelton, and Robert Southwell all attacked it in works printed in English or Latin; a short, anonymous tract on the subject survives in manuscript; and two Spanish writers also dealt with the proclamation, which had touched the honour of Philip II. There was perhaps something of a tradition among Catholic authors of writing refutations of royal proclamations, and the edict of 1591 was indeed strongly worded, but it is clear that its appearance was largely a welcome excuse for the authors of these books to publish their views, which ranged wide in their attacks on Elizabethan policy and formed part of a sustained Catholic propaganda campaign which reached its height at around this time. Robert Persons continued to discuss the proclamation, although at much less length, in two tracts published in 1592 and 1593, which deal with other subjects.

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