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Journal articles on the topic 'Catholicism - Fiction'

Author: Grafiati

Published: 29 July 2024

Last updated: 31 July 2025

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1

Tate, Adam L. "Forgotten Nineteenth-Century American Literature of Religious Conversion." Catholic Social Science Review 24 (2019): 107–18. http://dx.doi.org/10.5840/cssr20192432.

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The article examines the vision of Catholicism in the fiction of J. V. Huntington, an Episcopal clergyman who converted to Catholicism in 1849 through the influence of the Oxford Movement. Huntington wrote several Catholic novels during the 1850s that won him contemporary recognition. His view of Catholicism was very different than either the republican Catholicism that emerged from the Maryland Tradition or the ethnic Catholicism of nineteenth-century urban ghettos, an indication that the views of converts, like other Catholics sitting outside of the mainstream of modern scholarly models, com

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2

Levander, Caroline. "Anti-Catholicism and Nineteenth-Century Fiction." Studies in American Fiction 33, no. 1 (2005): 119–20. http://dx.doi.org/10.1353/saf.2005.0003.

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Groppe, John D. "Anti-Catholicism and Nineteenth-Century Fiction." Newman Studies Journal 4, no. 1 (2007): 94–97. http://dx.doi.org/10.5840/nsj20074111.

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LaMonaca, Maria. "Anti-Catholicism and Nineteenth-Century Fiction (review)." Victorian Studies 47, no. 3 (2005): 463–65. http://dx.doi.org/10.1353/vic.2005.0099.

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Ukić Košta, Vesna. "Irish Women’s Fiction of the Twentieth Century: The Importance of Being Catholic." ELOPE: English Language Overseas Perspectives and Enquiries 11, no. 2 (2014): 51–63. http://dx.doi.org/10.4312/elope.11.2.51-63.

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This paper explores the ways in which some of the best and most representative Irish women fiction writers of the twentieth century responded to the exigencies of Catholicism in their selected works. It also attempts to demonstrate how the treatment of Catholicism in Irish women’s fiction changed throughout the century. The body of texts that are examined in the paper span almost seventy years, from the early years of the independent Irish state to the turn-of-the-century Ireland, during which time both Irish society and the Irish Catholic Church underwent fundamental changes. How these author

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Vejvoda, Kathleen. "Book Review: Anti-Catholicism and Nineteenth-Century Fiction." Christianity & Literature 55, no. 2 (2006): 285–89. http://dx.doi.org/10.1177/014833310605500211.

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Crowe, Marian. "Catholicism and Metaphor: The Catholic Fiction of David Lodge." Logos: A Journal of Catholic Thought and Culture 15, no. 3 (2012): 130–60. http://dx.doi.org/10.1353/log.2012.0020.

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Horn, Gerd-Rainer. "European Left Catholicism in the Long Sixties: Fact or Fiction?" Histoire@Politique 30, no. 3 (2016): 155. http://dx.doi.org/10.3917/hp.030.0155.

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Groppe, John D. "Anti-Catholicism and Nineteenth-Century Fiction by Susan M. Griffin." Newman Studies Journal 4, no. 1 (2007): 94–97. http://dx.doi.org/10.1353/nsj.2007.0010.

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10

Jasper, David. "The priest in the novels of Graham Greene." Theology 124, no. 2 (2021): 84–92. http://dx.doi.org/10.1177/0040571x21991744.

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The priestly figure in Graham Greene’s fiction may or may not wear a clerical collar. But through such characters salvation may be glimpsed not only through faith but through doubt and human weakness. Saints and sinners are not far apart. Pascal’s ‘wager’ is also ever present in these novels that reflect the ambiguities of Greene’s conversion to Roman Catholicism.

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Murphy, James H. "Susan M. Griffin. Anti-Catholicism and Nineteenth-Century Fiction." Victorians Institute Journal 32 (December 1, 2004): 219–22. http://dx.doi.org/10.5325/victinstj.32.1.0219.

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McCrory, Moy. "Crossings." Short Fiction in Theory & Practice 12, no. 2 (2022): 239–47. http://dx.doi.org/10.1386/fict_00065_7.

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Creative non-fiction about a personal experience of early miscarriage, which is a largely hidden loss. Reflecting on experiences in the early 1990s, a background of Northern Irish Catholicism, where women’s fertility is rigorously controlled, both informs attitudes and gives way to an earlier memory in the late seventies, where I felt I was in control of my fertility. However, the present reflection now considers reproductive control as something further than contraception; including those difficult times, when a body edges beyond our wills. Despite all our gains for autonomy and reproductive

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13

Burstein, Miriam Elizabeth. "Father Clement, the Religious Novel, and the Form of Protestant-Catholic Controversy." British Catholic History 34, no. 03 (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 ninete

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Wynne, Catherine. "Mesmeric Exorcism, Idolatrous Beliefs, and Bloody Rituals: Mesmerism, Catholicism, and Second Sight in Bram Stoker's Fiction." Victorian Review 26, no. 1 (2000): 43–63. http://dx.doi.org/10.1353/vcr.2000.0024.

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Tiburcio, Erika. "Satanic Rituals in Spanish Horror Films and the Franco Dictatorship." Cultural History 12, no. 2 (2023): 251–71. http://dx.doi.org/10.3366/cult.2023.0289.

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Spanish horror films set in the late Franco period are a highly successful genre. However, academics have criticised its study, arguing that such films are of low quality. Nevertheless, the genre is a fundamental cultural source for understanding how fiction interacts with a society’s fears as it undergoes a profound transformation. This article aims to analyse the ways rituals were represented as allegorical figures of the anxieties and conflicts in the final years of Francisco Franco’s dictatorship (1968–1975). On the one hand, we will examine the three main discourses that were instrumental

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16

Glynis, Machado. ""The Knight-errant of Faith": Graham Greene's Monsignor Quixote." Criterion: An International Journal in English 16, no. 2 (2025): 1047–58. https://doi.org/10.5281/zenodo.15320869.

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Graham Greene’s <em>Monsignor Quixote</em> exemplifies the intertextual nature of literature, engaging in a dialogic relationship with Miguel de Cervantes’ <em>Don Quixote</em>. Drawing on Mikhail Bakhtin’s theory of the novel as a dynamic, evolving form and Gérard Genette’s concept of transtextuality, this paper examines how Greene reinterprets Cervantes’ themes, characters, and narrative structures within a contemporary socio-political framework. The paper studies how the novel explores the tensions between faith and doubt, Catholicism and Marxism, and re

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17

LaMonaca, Maria. "BOOK REVIEW: Susan M. Griffin.ANTI-CATHOLICISM AND NINETEENTH-CENTURY FICTION. Cambridge and New York: Cambridge University Press, 2004." Victorian Studies 47, no. 3 (2005): 463–65. http://dx.doi.org/10.2979/vic.2005.47.3.463.

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18

Walczuk, Anna. "Truth and meaning in the maze of irony: A glance at Muriel Spark’s fiction." Beyond Philology An International Journal of Linguistics, Literary Studies and English Language Teaching, no. 15/4 (December 28, 2018): 101–15. http://dx.doi.org/10.26881/bp.2018.4.06.

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The article addresses the issue of truth and its treatment in the fiction of Muriel Spark (1918–2006), who with her first novel, The Com-forters, made her name as a distinctly post-modern novelist. The publication of The Comforters coincided with her conversion to Roman Catholicism, and Spark was explicit about the vital influence which her newly-embraced religion had upon her becoming a writer of fiction. The major point in the following argument is Spark’s overt declaration that her writing of novels, which she defines in terms of lies, represents her quest for absolute truth. This apparentl

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Ramnath Singh Rathore and Dr. Laxman Singh Gorasya. "Brian Moore: An Ambassador of Feminism." Creative Launcher 4, no. 1 (2019): 14–20. http://dx.doi.org/10.53032/tcl.2019.4.1.03.

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The present research paper explores the significance of Brian Moore as an angel of feminism through the study of his portrayal of female characters with special context of Irish novels in the 20th century Ireland. He is grown up in a Catholic family. He is one of his parent’s nine children. This paper studies his depiction of women characters with special context to the novels The Feast of Lupercal and Lies of Silence. He has raised the true voice of women of contemporary society at Belfast in Ireland through his fiction. The Feast of Lupercalis the story of a Catholic school teacher, Diarmuid

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20

Vila, Anne C. "How the Jansenist convulsionnaires Passed into Nineteenth-Century French Fiction: The Case of Léon Hennique's Elisabeth Couronneau." MLN 139, no. 4 (2024): 726–47. https://doi.org/10.1353/mln.2024.a952847.

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Abstract: Few religious groups made as distinctive a mark on nineteenth-century French culture as the eighteenth-century convulsionnaires , a fringe group of the dissident reform movement within Catholicism known as Jansenism. The epicenter of their movement was the tomb of deacon François de Pâris, whom adepts viewed as a saint capable of carrying out miraculous cures and divine justice against the repressive Unigenitus Bull. The Convulsionaries both captivated and alarmed their contemporaries through their spectacular faith demonstrations, which sometimes involved crucifixions and other brut

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Mordecai, Rachel L. "What Is Heritable: Power, Magic and Spirit in Marie-Elena John’s Unburnable." Humanities 14, no. 2 (2025): 38. https://doi.org/10.3390/h14020038.

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In Marie-Elena John’s 2006 novel Unburnable, Lillian Baptiste returns to Dominica from the United States intending to confront the secrets and traumas of her maternal family line. The novel structures Lillian’s developing apprehension of who her mother and grandmother were and what they endured in late-colonial Dominica around a series of revelations regarding each woman’s imbrication within the realm of the magico-spiritual, which includes magic, Obeah and their cognates; Catholicism; spells and curses; ghosts and other spirit manifestations; and extra-sensory perception. The reader comes to

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22

Romero-Reche, Alejandro. "Avant-garde humour as ideological supplement." European Journal of Humour Research 10, no. 3 (2022): 39–53. http://dx.doi.org/10.7592/ejhr.2022.10.3.663.

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In 1939, when the Spanish civil war had recently ended, avant-garde humorists Miguel Mihura and Tono published an absurdist propaganda ‘novel’, María de la Hoz [María of the Sickle], about the republican zone during the conflict. Unlike other Francoist propaganda pieces of the time, it did not focus on the violence or the alleged moral degeneracy of the ‘reds’ but rather on what its authors perceived as the absurdity of egalitarianism and the progressive ideals. The novel, while not contradicting the emerging official ideology, conspicuously overlooked some of its key tenets, particularly thos

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Wilt, Judith. "The Gothic Ideology: Religious Hysteria and Anti-Catholicism in British Popular Fiction, 1780–1880; Ann Radcliffe, Romanticism and the Gothic." European Romantic Review 26, no. 4 (2015): 489–95. http://dx.doi.org/10.1080/10509585.2015.1050838.

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Backus, Margot, and Joseph Valente. "The Land of Spices, the Enigmatic Signifier, and the Stylistic Invention of Lesbian (In)Visibility." Irish University Review 43, no. 1 (2013): 55–73. http://dx.doi.org/10.3366/iur.2013.0055.

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The context in which Kate O'Brien came of age created both the necessity and the opportunity for her to fashion her self-image out of indefinite, radically interpretable cues of taboo sexual identity, a process reflected in her coming of age, autobiographical fiction, The Land of Spices. In following the path of her literary hero, James Joyce, whose iconic Bildungsroman her own Land of Spices closely tracks, O'Brien would have recognized how the increased self-reflexivity of the modernist novel was geared to the narrative deployment of indefinite or enigmatic signifiers. O'Brien thus drew upon

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25

Lamiaa Ahmed Rasheed and Anood Kareem Albiyatia. "Historical and religious speculations in Dan Brown's The Da Vinci code: A postmodernist study." Open Journal of Science and Technology 4, no. 3 (2021): 105–15. http://dx.doi.org/10.31580/ojst.v4i3.1959.

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Dan Brown is a postmodernist writer. He was born on 22Jun, 1964 in Exeter, New Hampshire US. Brown wrote a various number of what is called historiographic metafiction novel. This term has been equivalent to postmodernism in fiction and has become so popular trend of writing in the 70s and 80s. Dan Brown's Da Vinci Code (2003) is a "postmodern historical novel", in which he treats a large number of matters such as the questioning of the authority of Catholicism and conservative Protestantism. He used many sources to make his argument more believable and could be read as a realistic novel, such

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26

Vasylenko, V. ""ANOTHER WORLD": PROSE BY NATALENA KOROLEVA." Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no. 3(101) (September 29, 2023): 21–37. http://dx.doi.org/10.35433/philology.3(101).2023.21-37.

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The paper is devoted to the main ideological-aesthetic, genre-style, historical and cultural features of Natalena Koroleva’s fiction. Historicism and Catholicism, noticeable in the writer’s prosaic works of different genres and styles, are considered the dominant elements of her artistic worldview and thinking. The analysis focuses on the writer’s three key interwar novels: "An Ancestor", "A Shadow’s Dream", "1313" and examines several aspects of their poetics. Koroleva’s historicism is noted for combining scientific (in particular, archeological) knowledge, religious and philosophical experie

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Valente, Simão. "The end of the affair: Catholic plots and sinful detectives." Frontiers of Narrative Studies 6, no. 1 (2020): 31–45. http://dx.doi.org/10.1515/fns-2020-0004.

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AbstractThe first paragraph of Greene’s The End of the Affair establishes a clear link between two of the major themes of the novel: storytelling and Catholicism. Maurice Bendrix, the first-person narrator, considers whether it is his craft as a professional writer that leads him to begin telling his story the way he does, or, were he a believer, whether the hand of God played a role in organizing the events that he retells. The order in which a story is told is pitted against the chronological order of the events depicted, this contrast in turn masking the one between human choice and divine

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NEDER CERQUEIRA, Marcelo. "Borges, libros y lecturas: investigación y método." Passagens: Revista Internacional de História Política e Cultura Jurídica 13, no. 1 (2021): 3–27. http://dx.doi.org/10.15175/1984-2503-202113101.

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Upon leaving his post as director of the Mariano Moreno National Library in Buenos Aires, Jorge Luis Borges appointed a clerk to package and identify the ownership of the works in his personal collection, with a number of them remaining in the institution and classified as an official donation made by the writer. This text examines the works belonging to the personal collection and listed in the Borges, libros y lecturas [Borges, books, and readings] catalogue. The complete process for identifying all of the books took place almost 40 years later, by means of the research behind the publicatio

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Fernández Rodríguez, Carmen María. ""Whatever her Faith may be": Some Notes on Catholicism in Maria Edgeworth's Oeuvre." Miscelánea: A Journal of English and American Studies 48 (January 7, 2014): 29–44. http://dx.doi.org/10.26754/ojs_misc/mj.20138829.

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 The relationship between the Anglo-Irish writer Maria Edgeworth (1768- 1849) and Catholicism has always been close and conditioned by the authoress’s inscription in the Protestant Ascendancy ancatholod by her father’s enlightened ideas. The intention of the present study is to reevaluate the role of Roman Catholics in the fictional and non-fictional texts some of which Edgeworth wrote alone and others in collaboration with her father. The Edgeworths were more interested in individual worth than in sectarianism and promoted the economic and intellectual advancement of Ireland, a process

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30

Hill, Susan E. "Susan M. Griffin, Anti‐Catholicism and Nineteenth‐Century Fiction. Cambridge Studies in American Literature and Culture. New York: Cambridge University Press, 2004. vii+284 pp. $75.00 (cloth)." Journal of Religion 85, no. 4 (2005): 701–2. http://dx.doi.org/10.1086/499477.

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31

Hawkins, Sean. "Disguising chiefs and God as history: questions on the acephalousness of LoDagaa politics and religion." Africa 66, no. 2 (1996): 202–47. http://dx.doi.org/10.2307/1161317.

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AbstractThis article examines two periods in the historiography and ethnography of the LoDagaa of northern Ghana and analyses the similarities between them. In the late 1920s the institution of chieftaincy was written into LoDagaa history by colonial administrators, only two decades after they themselves had created that institution in a society they had once considered bereft of political authority. By the early 1930s colonial administrators had created a historical fiction, namely that chiefs had always existed among the LoDagaa, despite the view of a generation of earlier officers that ther

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Erb, Peter C. "Some Aspects of Modern British Catholic Literature: Apologetic in the Novels of Josephine Ward." Recusant History 24, no. 3 (1999): 364–83. http://dx.doi.org/10.1017/s0034193200002570.

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However strongly some authors may oppose the adjective ‘Catholic’ as limiting their vocation, a recognisable body of British Catholic literature does exist from the mid-nineteenth century. Its boundaries are not always easily definable since its origins are mixed. It was moulded initially by pre- and post-Emancipation renewals, the number and energy of the new converts from the Oxford Movement, the effects of Irish immigration, and the anti-Catholic rhetoric in both Protestant revivals and rising liberal secular thought. As a result British Catholicism formed a distinctive apologetic, which ma

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33

O'Malley, Patrick R. "Diane Long Hoeveler. The Gothic Ideology: Religious Hysteria and Anti-Catholicism in British Popular Fiction, 1780–1880. Gothic Literary Studies. Cardiff: University of Wales Press, 2014. Pp. xii + 361. £90.00 (cloth)." Journal of British Studies 54, no. 2 (2015): 524–26. http://dx.doi.org/10.1017/jbr.2015.36.

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34

Bizzotto, Julie. "SENSATIONAL SERMONIZING: ELLEN WOOD,GOOD WORDS, AND THE CONVERSION OF THE POPULAR." Victorian Literature and Culture 41, no. 2 (2013): 297–310. http://dx.doi.org/10.1017/s106015031200040x.

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In the nineteenth century Britainunderwent a period of immense religious doubt and spiritual instability, prompted in part by German biblical criticism, the development of advanced geological and evolutionary ideas forwarded by men such as Charles Lyell and Charles Darwin, and the crisis in faith demonstrated by many high profile Church members, particularly John Henry Newman's conversion to Catholicism in 1845. In tracing the development of this religious disbelief, historian Owen Chadwick comments that “mid-Victorian England asked itself the question, for the first time in popular understand

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35

Reiter, Barret. "A ‘Fiction of the Mind’: Imagination and Idolatry in Early Modern England." Past & Present 257, Supplement_16 (2022): 201–30. http://dx.doi.org/10.1093/pastj/gtac034.

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Abstract This chapter examines the conceptualization of Catholic liturgical practices within the Protestant anti-Catholic polemics of early modern England. I argue that, insofar as Protestants typically glossed such practices as ‘idolatry’, and thus, as the worship of a false god, Protestants explicitly accused Catholics of falling victim to the deceptive tendencies of their imaginations. Hence, for English Protestants, Catholics were responsible for transforming the good news of the Gospel into a mere fiction of their own making. More than a mere rhetorical posture — though of course it was a

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Coté, Amy. "“A Handful of Loose Beads”." Nineteenth-Century Literature 75, no. 4 (2021): 473–94. http://dx.doi.org/10.1525/ncl.2021.75.4.473.

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Amy Coté, “‘A Handful of Loose Beads’: Catholicism and the Fictional Autobiography in Charlotte Brontë’s Villette” (pp. 473–494) This essay considers the influence of confession as a Catholic liturgical sacrament and as a literary genre informing the fictional autobiography in Charlotte Brontë’s Villette (1853). In her earlier novel Jane Eyre (1847), Brontë used the tradition of Protestant spiritual autobiography as a literary genre focused on the individual’s spiritual development. Villette, written as it was at the height of a wave of anti-Catholic sentiment in England in the 1840s and 1850s

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Henigman, L. "Missionary Positions: Evangelicalism and Empire in American Fiction / Religious Liberties: Anti-Catholicism and Liberal Democracy in Nineteenth-Century US Literature and Culture / Strange Jeremiahs: Civil Religion and the Literary Imaginations of Jonathan Edwards, Herman Melville, and W. E. B. DuBois." American Literature 85, no. 2 (2013): 404–7. http://dx.doi.org/10.1215/00029831-2079224.

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Osborne, Catherine R. "From Sputnik to Spaceship Earth: American Catholics and the Space Age." Religion and American Culture: A Journal of Interpretation 25, no. 02 (2015): 218–63. http://dx.doi.org/10.1525/rac.2015.25.2.218.

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Abstract This essay considers American Catholics who, from the late 1950s to the early 1970s, reflected seriously on the religious significance of technology in general, and space science in particular. American Catholics, while no more immune from the belief that space science would create fundamental changes in human life than their Protestant, Jewish, and secular counterparts, nevertheless sought to understand the Space Age in their own distinctive terms. Catholic discussion of these issues revolved around the contributions of two theologians. From the earliest moments of the Space Age, Tho

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Farahmandfar, Masoud. "Remapping Englishness in Peter Ackroyd’s Milton in America." Romanian Journal of English Studies 19, no. 1 (2022): 58–69. http://dx.doi.org/10.2478/rjes-2022-0008.

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Abstract Peter Ackroyd’s historiographic metafictional novel Milton in America (2006) entails a critical return to history – critical in the sense that it questions the essence of historical knowledge and revisits the past in order to comment on the politics of national identity. Beneath a façade of historicity, the novel explores the continuity of English cultural identity and narrates a fictional story that centres on the conflict of Catholicism and Protestantism in the context of post-Restoration emigration of Puritans from England to New England. The “old faith”, although marginalized, con

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Przybos, Julia. "Polish Decadence: Leopold Staff's Igrzysko in the European Context." Nordlit 15, no. 2 (2012): 79. http://dx.doi.org/10.7557/13.2045.

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Decadent authors writing about the past share a common artistic practice: revisionist creativity. I argue in my Zoom sur les décadents that this particular type of creativity uses as its main device recombination of legends, myths, and historical events. Historical, cultural or religious figures are reexamined and shown in a new unexpected light. I show in my book how Villiers de Isle-Adam conflates two crucial battles of the Ancient world: Marathon (490 BC) and Thermopiles (480 BC) in ashort story called "Impatience de la foule." The final result of Villiers's telescoping of separate historic

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Huttenberger-Revelli, Charlène. "Héroïnes contre dévotes. Les visages féminins du catholicisme dans les fictions de Stendhal." Stendhal, no. 1 (January 1, 2020): 98–127. http://dx.doi.org/10.4000/stendhal.885.

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42

Douthwaite, Julia V. "OnCandide, Catholics, and Freemasonry: How Fiction Disavowed the Loyalty Oaths of 1789–90." Eighteenth-Century Fiction 23, no. 1 (2010): 81–117. http://dx.doi.org/10.3138/ecf.23.1.81.

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43

Raison du Cleuziou, Yann. "L’apologie du catholicisme dans les romans de Michel Houellebecq : entre rétro-fiction conservatrice et progressisme dystopique." Quaderni, no. 102 (January 5, 2021): 133–56. http://dx.doi.org/10.4000/quaderni.1910.

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44

Lockey, Brian C. "Philip Sidney and Edmund Spenser on Transnational Governance and the Future of Christendom." Renaissance Quarterly 74, no. 2 (2021): 369–411. http://dx.doi.org/10.1017/rqx.2021.1.

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This article considers the writings of Philip Sidney and Edmund Spenser within the context of European religious conflicts between Protestants and Catholics, amid the perceived Ottoman threat to Christendom. In their fictional works, these authors imagine an overarching authority that might replace the traditional papal power of oversight and deposing in order to regulate temporal sovereigns and foster a unity of Christian princes within Europe. Even as they can be read as reimagining Christendom, their fictional works reflect what Charles Taylor has called the “disenchantment” of sacred space

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45

Legris, Renée. "L’institution ecclésiale et les structures de l’idéologie chrétienne dans les radioromans et les dramatisations historiques (1935-1975)." Articles 68 (December 13, 2011): 41–56. http://dx.doi.org/10.7202/1006735ar.

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Malgré le contexte d’une société québécoise fortement structurée par le catholicisme, la radio des origines (1922-1932) s’est développée dans un cadre laïque et sans références significatives au discours religieux. Dans les oeuvres de fiction, c’est à compter de 1935 et jusqu’à la fin de la production des radioromans, autour de 1970, que les configurations discursives de l’institution ecclésiale et les structures de l’idéologie chrétienne s’inscrivent dans plusieurs radioromans et dans les dramatisations historiques, alors que notre société se veut de plus en plus sécularisée. Porteur d’un mes

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Griffin, Susan M. "Awful Disclosures: Women's Evidence in the Escaped Nun's Tale." PMLA/Publications of the Modern Language Association of America 111, no. 1 (1996): 93–107. http://dx.doi.org/10.2307/463136.

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Popular American tales of women's escapes from Roman Catholic convents were important manifestations of the virulent anti-Catholicism of the 1830s and 1850s. These stories also reveal how questions of evidence were imbricated with the woman question in nineteenth-century American culture. “Fictional” and “nonfictional” versions of these narratives attempt to prove their veracity, using a common standard of evidence and shared methods of authentication, documentation, and corroboration—including a reliance on their Protestant audience's reading history. Yet the multiple voices and forms and the

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Strtak, Jennifer. "The Order of the Thistle and the reintroduction of Catholicism in late-seventeenth-century Scotland." Innes Review 68, no. 2 (2017): 132–46. http://dx.doi.org/10.3366/inr.2017.0142.

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I argue that King James VII used the foundation of a monarchical order and subsequently a building project to reintroduce Catholic visual culture to post-Reformation Scotland. In 1687 the king issued a royal warrant for the ‘revival’ of the Most Ancient and Most Noble Order of the Thistle. A fictional narrative was established by the Crown to validate the institution of the king's chivalric knighthood as an ancient religious Scottish tradition, and a habit was conceptualised and realised that connected the monarchy with the Roman Catholic faith. This link would ultimately be strengthened throu

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Flint, James. "English Catholics and the Proposed Soviet Alliance, 1939." Journal of Ecclesiastical History 48, no. 3 (1997): 468–84. http://dx.doi.org/10.1017/s0022046900014883.

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By and large, the western world received the news of the Nazi-Soviet Pact (23 August 1939) with horror and a sick apprehension of what would come next. Quite different was the response of Guy Crouchback, the fictional hero of Evelyn Waugh's Sword of honour trilogy on the Second World War:News that shook the politicians and young poets of a dozen capitals brought deep peace to one English heart [He had] expected his country to go to war in a panic, for the wrong reasons or for no reason at all, with the wrong allies, in pitiful weakness. But now, splendidly, everything had become clear. The ene

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Murphy, Peter. "I am not what I am: Paradox and indirect communication the case of the comic god and the dramaturgical self." Empedocles: European Journal for the Philosophy of Communication 1, no. 2 (2010): 225–36. http://dx.doi.org/10.1386/ejpc.1.2.225_1.

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An exploration of the self in dramaturgical societies: This is the double, duplicitous, witty self, the one who communicates indirectly through characters and masks, the self who is a personality, who knowingly plays a role on the public stage, and who inhabits a wry, not to say awry, paradoxical world created by a mischievous comic God. A motley bunch of characters wander across the stage of this article. These include recusant Catholics, American sociologists, theologians of paradox, philosophers of comedy, Oscar Schindler, Mick Jagger, William Shakespeare, G.K. Chesterton, as well as variou

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Cunningham, Lawrence S. "Four American Catholics and their Chronicler." Horizons 31, no. 1 (2004): 113–17. http://dx.doi.org/10.1017/s0360966900001110.

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When Dorothy Day decided to write a history of the Catholic Worker movement she drew for inspiration from the writings she knew and loved intimately: the novels of Charles Dickens; the radical reportage of activists like Carlo Levi (Christ Stopped at Eboli), George Orwell (Down and Out in Paris and London), and Danilo Dolci (Report from Palermo). She also loved Ignazio Silone's antifascist novel Bread and Wine. Towering over all of these writers, however, were the Russians and more particularly the late Leo Tolstoy of Resurrection and the profound, fictive world of Fydor Dostoevski whose “fool

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