Journal articles: 'Recusant'

1

Leech, P. "Recusant song?" Early Music 37, no. 3 (August 1, 2009): 485–87. http://dx.doi.org/10.1093/em/cap049.

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Underwood, Lucy. "Recusancy and the Rising Generation." Recusant History 31, no. 4 (October 2013): 511–33. http://dx.doi.org/10.1017/s0034193200013996.

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This article examines the involvement of young people in recusancy in Elizabethan England. It explores how two issues – the meaning of recusancy and the appeal of religion (specifically Catholicism) to youth – can illuminate each other. After looking at some of the evidence for the role of recusancy in juvenile experiences of Catholicism, the article focuses on three contrasting cases which illustrate young people's engagement with recusancy and Catholicism, and how it was interpreted by adult authorities, Catholic and Protestant: a case of recusant proselytising by the young men of a gentry household, as reported to the Privy Council; the alleged visions of fourteen-year-old Elizabeth Orton in Flintshire in 1581; and the autobiographical testimony of Robert Colton, a recusant youth imprisoned in London's Bridewell in 1595–6. It is argued that including recusancy will help us to better understand the complexity of youthful engagement with religion in early modern England, and also to appreciate the implications of recusancy.

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Bossy, John. "Recusant history and after." British Catholic History 32, no. 3 (April 21, 2015): 271–79. http://dx.doi.org/10.1017/bch.2015.1.

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It is now fifty-six years since I wrote my first piece for Recusant History, and I am happy to have survived to welcome its reincarnation. Since its foundation in 1951 as an addendum to Gillow’s Biographical Dictionary of English Catholics it has had an honourable career, getting into print a number of essential contributions to the history of Catholics in England, mainly between the sixteenth and eighteenth centuries. It has been a companion to the distinguished bibliographical work of Anthony Allison, David Rogers and Tom Birrell. It was a creation of laymen, which is to say that it was an attempt to transcend the efforts of a period when this history had been largely a monopoly of the clergy, and ran the risk of degenerating into feuds between rival sections of that body. This lay input was much strengthened by the effect of the 1944 Education Act, which produced numbers of students keen to make a mark in the field. In view of their education, they did not necessarily alter the terms in which questions were put, and when the modest journal was launched a degree of hegemony in the Catholic Record Society was being exercised by the Jesuit side, which ought to have but failed to put out the letters and papers of Robert Persons. It had an invitation to wider thoughts in the philo-Jesuit lectures on the Counter-Reformation of the Cambridge academic Outram Evennett, delivered also in 1951.1 As these were not published until 1968 the invitation was muffled, but something of it was in the atmosphere.

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Bacon, Ariel. "William Byrd: Political and Recusant Composer." Musical Offerings 3, no. 1 (2012): 13–25. http://dx.doi.org/10.15385/jmo.2012.3.1.2.

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5

Webb, John. "English Recusant Base-Metal Chalices." Archaeological Journal 143, no. 1 (January 1986): 352–62. http://dx.doi.org/10.1080/00665983.1986.11021139.

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6

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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7

SULLIVAN, CERI. "MARLOWE'S EDWARD II AND RECUSANT PHRASING." Notes and Queries 41, no. 4 (December 1, 1994): 451—a—451. http://dx.doi.org/10.1093/nq/41-4-451a.

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8

Crowley, James P. "The "Honest Style" of Ben Jonson's Epigrams and The Forest." Renaissance and Reformation 32, no. 2 (January 21, 2009): 33–56. http://dx.doi.org/10.33137/rr.v32i2.11548.

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During his imprisonment for the murder of Gabriel Spencer in 1598, Ben Jonson converted to the outlawed Roman Catholic Church, and for the next 12 years made no attempt to conceal his recusant status. Jonson's biography and the historical documents treating conversion and recusancy offer evidence of the importance Jonson placed on codified religion, and provide a distinctly religious context for much of what has been long assumed to be an exclusively classically-based secular ethics operating in his writing.

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Crowley, James P. ""He took his religion by trust": The Matter of Ben Jonson's Conversion." Renaissance and Reformation 34, no. 1 (January 1, 1998): 53–70. http://dx.doi.org/10.33137/rr.v34i1.10848.

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During his imprisonment for the murder of Gabriel Spencer in 1598, Ben Jonson converted to the outlawed Roman Catholic Church, and for the next 12 years made no attempt to conceal his recusant status. Jonson's biography and the historical documents treating conversion and recusancy offer evidence of the importance Jonson placed on codified religion, and provide a distinctly religious context for much of what has long been assumed to be an exclusively classically-based secular ethics operating in his writing.

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10

Schweers, Gregory M., and Ceri Sullivan. "Dismembered Rhetoric: English Recusant Writing, 1580-1603." Sixteenth Century Journal 27, no. 2 (1996): 538. http://dx.doi.org/10.2307/2544182.

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11

Daniell, David, and Ceri Sullivan. "Dismembered Rhetoric: English Recusant Writing, 1580-1603." Modern Language Review 93, no. 1 (January 1998): 172. http://dx.doi.org/10.2307/3733653.

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12

Corbett, Ross J. "Recusant Witnesses and the McCarthyite Congressional Investigations." British Journal of American Legal Studies 5, no. 1 (April 1, 2016): 123–48. http://dx.doi.org/10.1515/bjals-2016-0004.

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Abstract This paper charts the Warren Court’s handling of those convicted for contempt of Congress at the urging of the House Un-American Activities Committee and the Senate Subcommittee on Internal Security. An examination of the arguments made in the Court’s various opinions—and by whom—reveals that the outcomes in these cases cannot be explained solely by the changing membership of the Court. Even when there were the votes to support the vigorous denunciations of the McCarthyite congressional investigations that found expression in dissents inspired by Watkins v. United States, the Warren Court took a more measured tone. That more measured tone was an attempt to avoid a repeat of the fractured Court amidst a public backlash that Warren had provoked with Watkins and marked a return to the Court’s pre-Watkins use of formalism to bring about the just result.

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13

Marceau, William C. "Recusant Translations of Saint Francis de Sales." Downside Review 114, no. 396 (July 1996): 221–33. http://dx.doi.org/10.1177/001258069611439606.

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14

Sullivan, Ceri. "John Donne, ‘The Crosse’ and Recusant Graffiti." Notes and Queries 63, no. 3 (July 19, 2016): 458.2–458. http://dx.doi.org/10.1093/notesj/gjw136.

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15

Berry, Boyd M., and Ceri Sullivan. "Dismembered Rhetoric: English Recusant Writing, 1580 to 1603." Shakespeare Quarterly 47, no. 3 (1996): 343. http://dx.doi.org/10.2307/2871388.

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16

Arblaster, Paul. "‘G.C.’, Recusant Prison Translator of the Japonian Epistells." Recusant History 28, no. 1 (May 2006): 43–54. http://dx.doi.org/10.1017/s0034193200011043.

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In the Royal Library of Belgium in Brussels is a manuscript which consists of over two hundred closely-written folios of English translations of Jesuit letters from Japan, or Japonia as it was then called, introduced with a prologue by the compiler ‘G.C.’, hinting fairly heavily that the translations were made in prison. Until recently rebound, the manuscript bore a Latin inscription on the pastedown, stating: ‘This book belongs to the English Benedictine Monastery of the Assumption of Our Lady in Brussels’. Although the contents of the volume are of interest in their own right, the concern of this article is with two men, Gabriel Colford and George Cotton, who have little in common except the initials ‘G.C.’ and the experience of imprisonment for religion.

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17

Stevenson, Jane. "The Poetics of Exile: Gulielmus Laurus the Recusant." British Catholic History 35, no. 3 (May 2021): 248–64. http://dx.doi.org/10.1017/bch.2021.2.

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Gulielmus Laurus, a recusant exile and neo-Latin poet from Yorkshire has left a variety of evidence for his existence from 1587 through to the late 1590s, mostly in published verse in which he reflects on his life and experience, protests against the Anglican settlement, and asserts his faith. The article attempts to piece together his biography from the meagre information he gives, and offers two alternative interpretations of the data: one in which he was born around 1565, and one, marginally preferable, which makes him about ten years older. His poems are highly personal documents which reveal his interactions with the ‘republic of letters’ in Belgium, Germany and France, and the intense practical and psychological pressures of life as a friendless exile.

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18

Watson, Emma. "Disciplined Disobedience? Women and the Survival of Catholicism in the North York Moors in the Reign of Elizabeth I." Studies in Church History 43 (2007): 295–306. http://dx.doi.org/10.1017/s0424208400003284.

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The history of post-Reformation Catholicism in Yorkshire can be divided into two distinct periods: pre- and post-1570. Only in the aftermath of the 1569 Northern Rebellion did the Elizabethan government begin to implement fully the 1559 religious settlement in the north, and to take firm action against those who persistently flouted religious laws by continuing to practise the traditional religion of their forefathers. In the Northern Province, serious efforts to enforce conformity and to evangelize did not begin until the arrival of Edmund Grindal as Archbishop of York in 1571. He was joined a year later by the Puritan sympathizer Henry Hastings, Earl of Huntingdon, as President of the Council of the North and together they spear-headed the region’s first real evangelical challenge to traditional religion. 1571 also saw the enactment of the first real penal law against Catholics, although only in 15 81 was the term ‘recusant’ coined. Grindal and Huntingdon formed a powerful team committed to Protestant evangelization and the eradication of Catholicism in the North, however, in Yorkshire, their mission was not entirely successful. The North Riding consistently returned high numbers of recusants in the Elizabethan period, and was home to some well-established Catholic communities. In the West and East Ridings recusancy was not so widespread, although religious conservatism persisted, and Catholicism remained a much more significant force across Yorkshire than elsewhere.

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19

Edwards, Francis. "The Jesuits and Devotion to our Lady in the England of Elizabeth I and James I." Recusant History 28, no. 3 (May 2007): 345–52. http://dx.doi.org/10.1017/s0034193200011419.

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The attitude of the Jesuits, as of all Catholic recusants at this time, was conditioned by being a persecuted minority. Maintaining their faith, they were also concerned to win over the persecutors. So Jesuit writings combine counter-attack and apologetic in ways not contradictory but certainly complex. Theirs was a special difficulty. They avoided politics, but many of their confrères on the continent, notably Robert Persons, favoured a military solution since the prevailing régime in England had from the outset rejected any peaceful overture. They relied on the Spaniards for a successful invasion. This never happened. Treason not prospering remained treason. But from about 1601 and the abortive Spanish effort at Kinsale, even the Catholics on the continent realised that there could be no forceful answer to the recusant dilemma.

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20

Stacey, Nicola. "An Obscure Habitation: Boscobel House and its Recusant Background." English Heritage Historical Review 6, no. 1 (September 2011): 28–45. http://dx.doi.org/10.1179/1752016912z.0000000003.

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21

Elliott, Bernard. "A Leicestershire Recusant Family: The Nevills of Nevill Holt—111*." Recusant History 18, no. 2 (October 1986): 220–24. http://dx.doi.org/10.1017/s0268419500020547.

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WHEN COSMAS NEVILL II died on 1 June 1829 at the ripe old age of 81’ the family were within striking distance of having to quit their traditional home of Nevill Holt in the East Midlands, for only two more generations of Nevills were to reside there. The first of these was Cosmas II'S second son, Charles, the eldest son, Cosmas III, having predeceased him. While his father was alive, Charles Nevill seems to have preferred living in London to residence at Holt. In 1821 he married Lady Georgiana Bingham, youngest daughter of the second Earl of Lucan, and the couple then spent some time in Paris where their first child, Lavinia Elizabeth, was born on 23 January 1824. Subsequently she was conditionally baptised by a Catholic priest at Holt. Their next child, another daughter, Charlotte, was born in London on 10 March 1827 and the Register of Nevill Holt chapel does not mention her baptism. Though Cosmas II died in June 1829, Charles and Georgiana were in no great hurry to settle in the Leicestershire countryside, for their third child and heir, Cosmo George, was born in London on 3 June 1830 and was baptised by the Rev. Mr. Fryer. Their fourth child, Louisa, was also born there, on 21 September 1831, as was their fifth, Richard, on 15 December 1832. Their sixth and last child, William, was likewise born in London, on 21 April 1834.2

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22

Davenport, Anne. "English Recusant Networks and the Early Defense of Cartesian Philosophy." Journal of Early Modern Studies 1, no. 1 (January 1, 2012): 65–85. http://dx.doi.org/10.7761/jems.1.1.65.

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23

Elliott, Bernard. "A Leicestershire Recusant Family: The Nevills of Nevill Holt—II." Recusant History 17, no. 3 (May 1985): 374–85. http://dx.doi.org/10.1017/s0034193200001199.

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On Henry Nevill II’s death at the ripe old age of 85 on 28 June 1728, the terms of his will were duly carried out. In it he arranged that ‘his youngest daughter, the Lady Mary Countess Migliorucci, should have the custody and management of his said son during his insanity, not doubting but she will see him taken all imaginable care of and used with that tenderness and regard that is due to be had for one in his unfortunate circumstance’. Then he left to his grandson, Cosmas Henry Joseph Count Migliorucci (whom he desired to take the surname of Nevill) the sum of £5,000. Next, he left to his eldest daughter, Margaret Conyers, the sum of £2,000 and to his Conyers grand-daughters, Harriet and Elizabeth, £300 apiece. To his youngest daughter, the Countess Mary Migliorucci, he left £10,000 in trust. On her father’s death, Lady Mary Migliorucci faced several problems. The first was to carry out her father’s instruction to take care of her idiot brother and for this she was allowed £200. It would seem, however, that his care fell mainly on the shoulders of Henry Milton, the bailiff of Nevill Holt, for Lady Mary spent most summers at her London house in Queen’s Square, near Ormond Street, Thus, on 3 June 1729, Milton wrote to her that ‘Mr. N. is in good health’.

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24

Appleford, A. "Shakespeare's Katherine of Aragon: Last Medieval Queen, First Recusant Martyr." Journal of Medieval and Early Modern Studies 40, no. 1 (January 1, 2010): 149–72. http://dx.doi.org/10.1215/10829636-2009-017.

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25

CORTHELL, RONALD J. "“The secrecy of man”: Recusant Discourse and the Elizabethan Subject." English Literary Renaissance 19, no. 3 (September 1989): 272–90. http://dx.doi.org/10.1111/j.1475-6757.1989.tb00979.x.

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26

Hodgetts, Michael. "The Throckmortons of Harvington, 1696–1923." Recusant History 26, no. 1 (May 2002): 143–68. http://dx.doi.org/10.1017/s0034193200030752.

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This paper is the final part of a trilogy dealing with Harvington Hall in Worcestershire from 1529 until 1923, when it passed into the ownership of the Archdiocese of Birmingham. The first part, ‘The Pakingtons of Harvington [1529–1631]’ by Lionel and Veronica Anderton Webster, appeared in Recusant History in April 1974; my sequel, ‘The Yates of Harvington, 1631–1696’, followed in October 1994.’ This third part appropriately appears in an issue of Recusant History to mark the ninetieth birthday of Fr. Geoffrey Holt, S.J., who over the years has published many studies of other country-house missions in the eighteenth century, and whose characteristic combination of scholarship, lucidity and human sympathy is a model of how such things ought to be done. He appreciates the problems and will, I hope, appreciate the result.

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27

Milward, Peter. "Shakespeare and the Martyrs." Recusant History 31, no. 1 (May 2012): 13–21. http://dx.doi.org/10.1017/s0034193200013340.

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Whereas Graham Greene, in his well-known Introduction to Fr John Gerard’s Autobiography of a Hunted Priest (1952), expresses surprise that “the martyrs are quite silent” in Shakespeare’s plays, it is precisely the opposite that transpires from a careful reading of them, if only “between the lines”—according to the literal meaning of “intelligence”. The case of Lavinia in Titus Andronicus would have been immediately recognized by an Elizabethan audience with reference to the “lopping” of limbs of those who similarly suffered on what the dramatist elsewhere calls “Love’s Tyburn that hangs up simplicity”. Not a few scenes in such famous plays as Hamlet, Macbeth and The Merchant of Venice that clamour to be cut by an impatient producer have distinctly recusant implications, not least Hamlet’s famous but misunderstood soliloquy, “To be, or not to be,” which evidently refers not to modern existentialists but to Elizabethan recusants, for whom existence had been made intolerable by their cruel persecutors.

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28

Russell, Beth M. "The Recusant Collection at the Humanities Research Center at the University of Texas at Austin." Recusant History 23, no. 3 (May 1997): 281–84. http://dx.doi.org/10.1017/s0034193200005719.

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The Ransom Center's collection of Roman Catholic Recusant Literature (1558–1829) consists of close to 4,500 books and pamphlets printed in England during periods when Catholicism was proscribed. The collection includes volumes of church history, devotional works, and Bibles.

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Mathúna, Seán P. Ó. "William Bathe, S.J., Recusant Scholar, 1564–1614: ‘Weary of the Heresy’." Recusant History 19, no. 1 (May 1988): 47–61. http://dx.doi.org/10.1017/s0034193200020136.

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IN 1584 A brief introduction to the art of music, one of the earliest books in English on the theory of music, was published in London. William Bathe the author was then a student at St. John's College, Oxford. The young man's promise of a greatly improved system for the teaching of singing and music is not central to our purpose. His dedication of the work to Gerald Fitzgerald, 11th Earl of Kildare, was imprudent. This highlighting of his ‘uncle’, or more accurately granduncle, was intended to gain wider acceptance for his work but the ‘Wizard Earl’ was at that time lodged in the Tower suspected of complicity with Viscount Baltinglass in ‘actual rebellion’.

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30

Kiessling, Nicolas K. "James Molloy and Sales of Recusant Books to the United States." Catholic Historical Review 102, no. 3 (2016): 545–80. http://dx.doi.org/10.1353/cat.2016.0141.

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31

Kilroy, Gerard. "Paper, Inke and Penne: The Literary Memoria of the Recusant Community." Downside Review 119, no. 415 (April 2001): 95–124. http://dx.doi.org/10.1177/001258060111941502.

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32

Turner, Hilary L. "Ralph Sheldon (1537–1613) of Beoley and Weston: cloaked in conformity?" British Catholic History 34, no. 04 (October 2019): 562–86. http://dx.doi.org/10.1017/bch.2019.25.

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On two occasions, in 1580–1 and 1587, the Worcestershire gentleman Ralph Sheldon of Beoley and Weston (1537–1613) undertook to attend services in his parish church. This article seeks to make sense of these occasions of ‘conformity’, in the context of the situation and choices facing Catholics in Protestant England. It argues that Ralph consciously rejected the Jesuit message about non-attendance at the state church, a view he never abandoned. Never described by his contemporaries as ‘papistically affected’, let alone as an ‘obstinate recusant’, his later reputation as such is mistaken. By exploring the evidence relating to these occasions of official conformity, it is possible to see how he managed the challenge of being a Catholic living within the law. He could be regarded, and treated, as an obedient subject. He might thus be viewed as a church papist. However, since occasional conformity must itself also suggest recusancy, a more nuanced understanding of his position requires a reconsideration of some of the evidence.

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Wabuda, Susan, and Paul Strauss. "In Hope of Heaven: English Recusant Prison Writings of the Sixteenth Century." Sixteenth Century Journal 28, no. 2 (1997): 597. http://dx.doi.org/10.2307/2543504.

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Davidson, Peter, Mark Blundell, Dora Thornton, and Jane Stevenson. "The Harkirk graveyard and William Blundell ‘the Recusant’ (1560-1638): a reconsideration." British Catholic History 34, no. 1 (April 24, 2018): 29–76. http://dx.doi.org/10.1017/bch.2018.2.

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This article revisits a locus classicus of British Catholic History, the interpretation of the coin-hoard found in 1611 by the Lancashire squire William Blundell of Little Crosby.1 This article offers new information, approaching the Harkirk silver from several perspectives: Mark Blundell offers a memoir of his ancestor William Blundell, as well as lending his voice to the account of the subsequent fate of the Harkirk silver; Professor Jane Stevenson and Professor Peter Davidson reconsider the sources for William Blundell’s historiography as well as considering wider questions of memory and the recusant community; Dr Dora Thornton analyses the silver pyx made from the Harkirk coins in detail, and surveys analogous silverwork in depth.

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Kruger, Kathryn Brigger. "Recusant Tears and the Beata Peccatrix in Alexander Pope’s ‘Eloisa to Abelard’." Literature and Theology 33, no. 2 (May 18, 2019): 186–205. http://dx.doi.org/10.1093/litthe/frz001.

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Sáez-Hidalgo, Ana, and R. F. Yeager. "Philip Perry’s Schools Manuscript and the Invention of the Recusant Middle Ages." Viator 45, no. 2 (July 2014): 373–97. http://dx.doi.org/10.1484/j.viator.1.103926.

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KEENAN, SIOBHAN. "RECUSANT INVOLVEMENT IN A ROBIN HOOD PLAY AT BRANDSBY CHURCH, YORKSHIRE, 1615." Notes and Queries 47, no. 4 (December 1, 2000): 475–78. http://dx.doi.org/10.1093/nq/47-4-475.

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KEENAN, SIOBHAN. "RECUSANT INVOLVEMENT IN A ROBIN HOOD PLAY AT BRANDSBY CHURCH, YORKSHIRE, 1615." Notes and Queries 47, no. 4 (2000): 475–78. http://dx.doi.org/10.1093/nq/47.4.475.

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Bastow, Sarah L. "‘Worth Nothing, but Very Wilful’; Catholic Recusant Women of Yorkshire, 1536–1642." Recusant History 25, no. 4 (October 2001): 591–603. http://dx.doi.org/10.1017/s0034193200030491.

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In 1577 a survey of Catholics was taken by the Archbishop of York and the Queen’s commissioners. It recorded the name, place of residence, status and worth of those who refused to conform. Dorothy Vavasour of York was noted in these records as being ‘worth nothing, but very wilful’. It is this statement that provides the inspiration for an examination of the women of Yorkshire, as a group that were vital to the survival of Catholicism, yet who are often ignored.

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Trappes-Lomax, John. "John Robinson, Recusant Yeomen, Frontier Publishing, 2003, hbk, ISBN 1872914187, 224 pp." Recusant History 27, no. 3 (May 2005): 464–66. http://dx.doi.org/10.1017/s0034193200031599.

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Baize-Vézier, Sophie. "Musique et récusance : enfermement, identité, circulation." Moreana 53 (Number 205-, no. 3-4 (December 2016): 210–42. http://dx.doi.org/10.3366/more.2016.53.3-4.13.

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English Catholic music outlived the Reformation by adapting itself to the new demands of the Council of Trent: more clarity, better readability for greater religious fervor. Its musicians, whether exiled or not, were the heirs of polyphony and they developed their own tradition, more suitable to their private Tridentine Catholic devotion within the recusant communities. They also composed for secular music following the fashion of the Italian madrigal (William Byrd) and participated in the emergence of instrumental music thanks to the resumed practice of chamber music. These trends appeared partly within the clandestine and restricted environment of recusant circles in England and on the Continent. The channels used by the music and the musicians were the arteries of a community scattered throughout the country and beyond, allowing fruitful exchanges between local and continental traditions, and mutually benefiting each other. The heart of those networks lay with the Catholic collectors and patrons who collected and brought back the new works, financially supported the musicians and created the right conditions for the emergence of new musical genres announcing the Baroque era.

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42

Rogers, David. "The English Recusants: Some Mediaeval Literary Links." Recusant History 23, no. 4 (October 1997): 483–507. http://dx.doi.org/10.1017/s0034193200002338.

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[This article by the late David Rogers was written in 1982. He later read it as a paper at the English Benedictine Congregation History Symposium at Worth Abbey in 1990 and it was subsequently reproduced in typescript as part of the proceedings. The article demands a wider audience and permission to publish it in ‘Recusant History’ has been kindly granted by Dom Gregory Scott O.S.B. and by the Friends of the Bodleian, who hold the copyright in David Rogers's work. A section of the article was elaborated and published as ‘Anthony Batt: A Forgotten Benedictine Translator’ in G.A.M. Janssens & F.G.A.M. Aarts (eds.): ‘Studies in Seventeenth Century English Literature, History and Bibliography’, Amsterdam, 1984]:

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Gooch, Leo. "The Derwentwater Library, 1732." Recusant History 30, no. 1 (May 2010): 120–29. http://dx.doi.org/10.1017/s0034193200012681.

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Professor Birrell has remarked that there is ‘an extensive literature on how to describe a book, but there is no literature whatever on how to describe a library or a library catalogue’. Well, what follows is an account of a library in a Northumbrian-Catholic-Jacobite peer's house, not, admittedly, a common category but one having some cultural and recusant interest nevertheless.

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Birrell, T. A. "William Carter (c. 1549–84): Recusant Printer, Publisher, Binder, Stationer, Scribe—and Martyr." Recusant History 28, no. 1 (May 2006): 22–42. http://dx.doi.org/10.1017/s0034193200011031.

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In 1999 the Bodleian Library acquired a tract volume containing an hitherto unrecorded and unknown publication of William Carter. The item itself has been fully described by Geoffrey Groom in the Bodleian Library Record (Oct. 1999) and to celebrate the acquisition I gave a short talk to the Friends of the Bodleian Library on the subject of Carter's career: the present article is a considerably expanded version of that talk.

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45

Hunter, James. "Review of Book: Augustine Baker's Inner Light: A Study in English Recusant Spirituality." Downside Review 111, no. 383 (April 1993): 150–52. http://dx.doi.org/10.1177/001258069311138305.

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46

McCoog, Thomas M. ""The Flower of Oxford": The Role of Edmund Campion in Early Recusant Polemics." Sixteenth Century Journal 24, no. 4 (1993): 899. http://dx.doi.org/10.2307/2541607.

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47

Malo, R. "Intimate Devotion: Recusant Martyrs and the Making of Relics in Post-Reformation England." Journal of Medieval and Early Modern Studies 44, no. 3 (September 18, 2014): 531–48. http://dx.doi.org/10.1215/10829636-2791524.

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48

Altman, Shanyn. "‘An Anxious Entangling and Perplexing of Consciences’: John Donne and Catholic recusant mendacity." European Journal of English Studies 19, no. 2 (May 4, 2015): 176–88. http://dx.doi.org/10.1080/13825577.2015.1039276.

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49

Pogson, Fiona. "Wentworth and the Northern Recusancy Commission." Recusant History 24, no. 3 (May 1999): 271–87. http://dx.doi.org/10.1017/s003419320000251x.

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In June 1629 Thomas, Viscount Wentworth was given control of the Northern Commission for Compounding with Recusants and appointed Receiver-General of northern recusant revenues. He was already Lord President of the Council of the North and Lord Lieutenant of Yorkshire, but this new appointment was to extend his power geographically far outside the Council’s jurisdiction. It gave Wentworth the opportunity to demonstrate further his administrative abilities and brought him personal financial advantages. Wentworth’s biographers have customarily given this aspect of his work only cursory attention, but in 1961 Clare Talbot edited a Catholic Record Society volume (n. 53) containing a selection of texts relating to Wentworth’s management of the commission, prefaced by a very informative introduction by the late J. C. H. Aveling which has added much to our knowledge of this part of Wentworth’s administrative work. The texts include over eighty documents, in whole or in part, from the Strafford Papers held in Sheffield Archives which shed much light on the work of the northern commission. There are, however, a number of other important letters, accounts and texts of speeches, both in the Strafford Papers and elsewhere, which deserve attention as they usefully supplement, and occasionally correct, Aveling’s introductory comments.

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50

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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Journal articles on the topic 'Recusant'

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