Готові списки джерел за темами / Catholics in England

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Добірка наукової літератури з теми "Catholics in England"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 1 лютого 2022

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Статті в журналах з теми "Catholics in England"

1

Tutino, Stefania. "‘Makynge Recusancy Deathe Outrighte’? Thomas Pounde, Andrew Willet and The Catholic Question in Early Jacobean England." Recusant History 27, no. 1 (May 2004): 31–50. http://dx.doi.org/10.1017/s0034193200031162.

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With the accession of James VI of Scotland to England’s throne as James I, many English Catholics began hoping that the vexing question of religion would soon be resolved in a manner not unfavourable to their faith. James, after all, was the son of the Catholic Mary Stuart, Queen of Scots, and it seemed not impossible that he would convert to the Catholic faith. The diplomatic contact with Spain that would eventually produce the Treaty of 1604 was already in process and religious toleration was one element in the discussion. But the more significant grounds for Catholics’ hope came most certainly from the position on the English religious question enunciated by the King himself. As his reign began, James seemed to be demonstrating a more favourable attitude towards Catholics than towards Puritans. His Basilikon Down declared the Church of Rome and the Church of England ‘agree in the grounds’, while his first speech to Parliament in March 1604 characterized Catholicism as ‘a religion, falsely called Catholik, but trewly Papist’, while defining the Puritans, as ‘a sect rather than a Religion’.
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2

Kantyka, Przemysław. "Anglikanizm i odrodzenie katolicyzmu na tle sytuacji religijnej w XIX-wiecznej Anglii." Studia Europaea Gnesnensia, no. 13 (June 15, 2016): 89–98. http://dx.doi.org/10.14746/seg.2016.13.5.

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The article describes the religious situation in the 19th-century England with special emphasis on the position of Anglicanism and Catholicism. First, it examines the situation of the Church of England with its rise of the Oxford Movement and transformation of Anglicanism into a worldwide community. Subsequently, the paper describes the renaissance of Catholicism in the new circumstances following the enactment of Catholic Emancipation Bill . Finally, it mentions the first attempts at a dialogue between Anglicans and Catholics. All these historical developments are shown in the context of life and conversion of John Henry Newman.
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3

Brennan, Gillian E. "Papists and Patriotism in Elizabethan England." Recusant History 19, no. 1 (May 1988): 1–15. http://dx.doi.org/10.1017/s0034193200020100.

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WHEN Philip II of Spain sent his Armada to invade England in an attempt to cut off support for the Dutch rebels, he did so in the name of God and the Catholic faith. Elizabeth, in turn recognised the propaganda value of an identification of monarch, country and Protestant church at times of national crisis. It was widely believed that, as the Spaniards wanted to overthrow the Protestant church, the English Catholics must have been pro-Spain. Elizabeth had always regarded the Catholics as a danger to her government; it was now easy for her to portray them as traitors to their country. The attempts by Catholics to claim to be patriotic were, understandably, treated with scepticism. But this had not always been the case. The purpose of this article is to outline the struggle to monopolise patriotic propaganda which took place between the government and the English Catholics throughout Elizabeth’s reign.
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4

Tenbus, Eric G. "‘Bound by the Wrongs We Have Done in the Past’: English Catholics and the Anti-Slavery Movement in Victorian Britain." Recusant History 31, no. 1 (May 2012): 85–98. http://dx.doi.org/10.1017/s0034193200013364.

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This article examines the growing involvement of English Catholicism in the antislave trade and anti-slavery campaigns of the nineteenth century. Early in the century, Catholics in England were conspicuously absent from the Wilberforce-inspired crusade to eradicate the slave trade. By the end of the century, Catholics in England played a leading role in that continuing crusade. The article examines several events that led to growing Catholic participation as the century progressed, including the restoration of the hierarchy, the American Civil War, Herbert Vaughan’s missionary endeavours, the death of Charles Gordon in Khartoum, and the celebrated efforts of French Cardinal Charles Lavigerie to end the slave trade in northern Africa. This argument is placed within the greater context of papal encyclicals on the subject of slavery from the nineteenth century and earlier. The article surveys the work and words of Cardinals Wiseman, Manning and Vaughan, as well as the Catholic press, including theTablet, theDublin Review, and theMonth.
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5

Kelly, James E. "England and the Catholic Reformation: The Peripheries Strike Back." Journal of Early Modern Christianity 7, no. 2 (November 26, 2020): 271–85. http://dx.doi.org/10.1515/jemc-2020-2022.

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AbstractAlthough the Protestant Reformation has traditionally been the focus of research on early modern England, the last two decades have witnessed a rapid increase in scholarship on the experience of the country’s Catholics. Questions surrounding the implementation of the Catholic Reformation in England have been central since the topic’s inception as a subject of academic interest, and the field has more recently captured the attention of, amongst others, literary scholars, musicologists and those working on visual and material culture. This article is a position paper that argues early modern English Catholicism, though not doing away with all continuities from before the country’s definitive break with Rome, was fully engaged with the global Catholic Reformation, both being influenced by it, but also impacting its progression. Whether through reading and writing, or more physical expressions of mission and reform, English Catholicism was a vital part of the wider Catholic Reformation.
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QUESTIER, MICHAEL. "ARMINIANISM, CATHOLICISM, AND PURITANISM IN ENGLAND DURING THE 1630S." Historical Journal 49, no. 1 (February 24, 2006): 53–78. http://dx.doi.org/10.1017/s0018246x05005054.

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The relationship between Arminianism and Roman Catholicism in the early Stuart period has long been a source of historiographical controversy. Many contemporaries were in no doubt that such an affinity did exist and that it was politically significant. This article will consider how far there was ideological sympathy and even rhetorical collaboration between Caroline Catholics and those members of the Church of England whom both contemporaries and modern scholars have tended to describe as Arminians and Laudians. It will suggest that certain members of the English Catholic community actively tried to use the changes which they claimed to observe in the government of the Church of England in order to establish a rapport with the Caroline regime. In particular they enthused about what they perceived as a strongly anti-puritan trend in royal policy. Some of them argued that a similar style of governance should be exercised by a bishop over Catholics in England. This was something which they believed would correct the factional divisions within their community and align it more effectively with the Stuart dynasty.
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7

Clark, Elaine. "Catholics and the Campaign for Women's Suffrage in England." Church History 73, no. 3 (September 2004): 635–65. http://dx.doi.org/10.1017/s0009640700098322.

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Narratives about women and religion in Victorian and Edwardian society seldom addressed the world of the Catholic laity, leaving the impression that Catholics were unimportant in English history. Pushed into anonymity, they were easily misunderstood because of their religious sensibilities and loyalty to a church governed not from London but Rome. This was a church long subject to various forms of disability in England and with a membership of roughly 5 percent of the population around 1900. By then, objections to the Catholic Church as a foreign institution had lessened, but critics still labeled Catholics “a people apart,” viewing them as too disinterested in their neighbors' welfare to play a vital part in public life. So commonplace was this particular point of view that it obscured Catholic participation in social causes such as the hard fought campaign for women's suffrage. As often as journalists, suffragists, and members of Parliament debated enfranchisement in the years before and after the First World War, very little is known today about the role Catholics played in the struggle for women's rights.
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8

Young, Francis. "Bishop William Poynter and exorcism in Regency England." British Catholic History 33, no. 2 (September 15, 2016): 278–97. http://dx.doi.org/10.1017/bch.2016.28.

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In 1815 the Vicar Apostolic of the London District, William Poynter, became embroiled in a case of alleged demonic possession. In the face of considerable pressure from the family of Peter Moore, the alleged demoniac, Poynter prevented a proposed exorcism on the grounds that it would bring adverse publicity to the still fragile Catholic Church in England. Drawing on the surviving correspondence between Poynter and his officials and Peter Moore’s family, this article examines the stance adopted by Poynter on the issue of exorcism within the wider context of ‘Catholic Enlightenment’ thought on demonic possession, and argues that the political circumstances of Catholics in England ensured that Poynter’s cautious approach to exorcism ultimately won out against the desire of other Catholics—including another Vicar Apostolic, John Milner—to publicise the rite as a means of promoting the Catholic faith.
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Davies, John. "Catholic Representatives in Parliament: The North West of England 1918–1945." Recusant History 26, no. 2 (October 2002): 359–83. http://dx.doi.org/10.1017/s0034193200030910.

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Cardinal Manning argued that the Catholic Church had two services it should render to the world outside it; its first task was to save souls but secondly it should ‘ripen and elevate the social and political life of men . . .’ In 1890, however, he noted that none of the recent great works of charity had been initiated or promoted by Catholics. His successor Vaughan found that his main support in attempting to exercise social influence came, not from the English laity, but from the Irish (Catholic) M.P.s, fifty seven of whom had been returned to Parliament after the extension of the franchise in 1884. There were few English Catholics in Parliament and Bourne, after Vaughan, continued to rely on the Irish M.P.s. With the establishment of the Irish Free State in 1921 and the departure of the Irish M.P.s, one authority argues that Catholics were left with very few representatives in the House of Commons and that ‘politically since the withdrawal of the Irish members, the Catholic influence has, on the whole, been negligible.’
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10

Varacalli, Joseph A., and Michael P. Hornsby-Smith. "Roman Catholics in England." Journal for the Scientific Study of Religion 27, no. 4 (December 1988): 666. http://dx.doi.org/10.2307/1386967.

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Дисертації з теми "Catholics in England"

1

McClain, Lisa Renee. "As one in faith : the reconstruction of Catholic communities in Protestant England, 1559-1642 /." Digital version accessible at:, 2000. http://wwwlib.umi.com/cr/utexas/main.

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Verner, Laura Anne. "Catholics in Elizabethan Warwickshire." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B47869707.

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This dissertation examines the Catholic community of Warwickshire during the reign of Elizabeth I (1558--?1603). While local studies of post—Reformation Catholics have been attempted in other English counties, no substantial body of work has been produced for Warwickshire. The research therefore draws heavily on both the primary sources for Warwickshire and the more general secondary works on post--?Reformation Catholicism. The approach has been to identify the Catholics and recusants through the primary sources, such as recusant rolls, commissioners’ reports and State Papers, and endeavour to understand the causes and consequences of recusancy and how this affected the identity of the Catholic individual and community. The principal findings and discoveries demonstrate that the Catholic community of Warwickshire was, in general, detached from its medieval predecessor. Unable to worship freely, they resorted to clandestine and surreptitious practices and proved to be eclectic and fluid with regard to religious doctrine when the occasion demanded. After heightened persecution in the 1580s, the steadfast members of the community tried to avoid detection through several means, including church papism, frequently moving between parishes or counties, and the (often false) promise of conformity when caught. This dissertation is arranged into six thematic chapters. This method allowed several key aspects of the continuation of Catholicism in Warwickshire to be analysed separately. Chapter 1 introduces the themes explored in the dissertation. Chapter 2 examines the geographical features of Warwickshire and its jurisdictional subdivision and argues that these features protected pockets of Catholic communities from close supervision by the state and church. Chapter 3 investigates the clergy within the county and their effect on Catholics and recusants. The higher and lower reformed clergy, the remaining Marian priests and the missionaries who came to England from 1574 onwards are considered. Chapter 4 looks at the members of the Catholic community themselves, focusing on the gentry and non-gentry. Chapter 5 focuses on the government’s use of monetary fines to deter conservatives from recusancy from 1581 onwards. The reasons for Catholics to choose either recusancy or church papism over conformity are complex and, in the face of fierce persecution, at times inexplicable. Chapter 6 considers the themes of persecution and toleration within the county, and analyses in detail the circumstances of the Somerville Plot of 1583. The understanding of such a community, combined with a comparative analysis of Catholic communities in other counties, offers an original contribution to the study of post-Reformation England.
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Master of Philosophy
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3

Kelly, Augustine. "The vernacular devotional literature of the English Catholic community, 1560-1640." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/2651.

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The Catholic community of post-Settlement England relied upon devotional literature to sustain the faith of individuals who were generally deprived of the sacraments and contact with Catholic clergy. Increasingly, these books were used not only to promote Catholic spirituality, but to encourage greater fidelity and loyalty to the Catholic church. The genre is represented by texts which vary greatly and which accommodated a wide and disparate audience with different devotional requirements and even with varying degrees of attachment to the Catholic faith. The period was one of tremendous religious literary activity on the Continent and those who were involved in the production and distribution of Catholic literature drew heavily upon the spiritual books which were issuing in such great numbers from the commercial presses in France and the Netherlands. Translating the devotional works of the spiritual masters of the day proved to be a tremendously effective way of providing English readers with books of orthodox devotion, while at the same time drawing the isolated community into the wider world of Catholic renewal. Providing Catholic devotional texts to a persecuted audience under tremendous pressure to conform very often drew that audience into the fray of controversy and the quarrel of religious disputation. The line between devotion and controversy was thin and often crossed, and devotional books were frequently used as a method of promoting not only Catholic spirituality, but Catholic loyalty as well. Thus, these books, like other devotional artefacts, were considered dangerous to the religious - and political - stability of England. In the contemporary situation these devotional books were clearly regarded as effective tools for maintaining Catholicism in England, both by those who produced them and by those who sought to destroy them. The study of these books can help us to appreciate that important role and the place of devotional literature in the wider context of confessional conflict.
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4

Underwood, Lucy Agnes. "Childhood, youth and Catholicism in England, c.1558-1660." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610368.

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Ehret, Ulrike Carmen. "Catholics and antisemitism in Germany and England, 1918-1939." Thesis, King's College London (University of London), 2006. https://kclpure.kcl.ac.uk/portal/en/theses/catholics-and-antisemitism-in-germany-and-england-19181939(0e1851e5-c95b-4fb1-9897-48d8a44933fb).html.

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6

Polikovskaja, Anna. "Für Glauben und Krone die katholische Aristokratie in England 1603 - 1649." Freiburg, Br. Rombach, 2008. http://d-nb.info/999131699/04.

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7

Gooch, Leopold. "From Jacobite to Radical : the Catholics of North East England, 1688-1850." Thesis, Durham University, 1989. http://etheses.dur.ac.uk/1422/.

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Wright, F. Alison. "The Layburnes and their world, circa 1620-1720: the English Catholic community and the House of Stuart." Thesis, University of St Andrews, 2002. http://hdl.handle.net/10023/2718.

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This thesis concerns Catholics in north-western England in the late seventeenth and early eighteenth centuries, in particular the Layburne family of Cunswick, Cumbria. It examines their role in local society and at the courts of the Stuart queens in London and St Germains. It traces their growing commitment to the Jacobite cause and their hopes of thereby regaining positions of influence at court and in the country. The north-western Tory gentry's sympathy with their Catholic counterparts is contrasted with the treatment given to the Quakers in the same area. The latter were regarded as a danger to the fabric of society, representing an economic and political threat to the government. As an example of how integrated the Catholics were, the services in Kendal parish church were more Papist than non-conformist, even under the Protectorate. At the Restoration the Catholics continued to contribute to the upkeep of the church and were well-regarded in the area. The Layburnes occupied positions during the reign of James II, both in the north-west and at court. Bishop John Laybume acted as James II's Catholic bishop, and had also been involved in the Secret Treaty of Dover in 1670, under Charles II. during James II's reign bishop Layburne had organised the funding of Catholic chapels, clergy and education. This activity was discovered and used in the prosecution of Catholic gentry in the trials following the Lancashire Plot (1694). On acquittal, the Jacobites vigorously renewed their plotting in Lancashire. Planning for a Jacobite invasion reached its culmination in the 1715 Rising, only to end with the siege of Preston. Despite some executions and the forfeiture of estates, many Catholic Jacobite families survived the 1715 rising. Few rose in 1745 and many Catholic families, with the exception of the Layburnes, prospered and continue to this day.
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Mayers, Simon. "From "the Pharisee" to "the Zionist Menace" : myths, stereotypes and constructions of the Jew in English Catholic discourse (1896-1929)." Thesis, University of Manchester, 2012. https://www.research.manchester.ac.uk/portal/en/theses/from-the-pharisee-to-the-zionist-menace-myths-stereotypes-and-constructions-of-the-jew-in-english-catholic-discourse-18961929(8d51f9e6-a0e9-4e56-ab33-ad1f8e0b61d9).html.

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This thesis is the result of an investigation into the representations of the Jew that existed in the English Catholic discourse during the final years of the nineteenth- and the early decades of the twentieth-century (1896-1929). As very little has been written about English Catholic representations of the Jew during this timeframe, the primary aim of this project has been to excavate a layer of discourse which, with the exception of the published works of a few prominent individuals, has hitherto remained largely unexamined. In order to increase our understanding of the English Catholic discourse as much as possible, a wide range of sources have been examined, including the published works of prominent, obscure and anonymous authors, the pastoral letters and sermons of cardinals, bishops and priests, articles and editorials in English Catholic newspapers and periodicals, pamphlets, personal correspondence, letters to the editors of newspapers, unpublished documents and a small number of oral testimonies. Three main types of representation of the Jew have been uncovered in this project: the roles assigned to the Jew in traditional Christian myths, contemporary stereotypes of the Jew, and composite constructions which combine themes drawn from myths and stereotypes. Representations of the Jew which originated in traditional Christian myths include the Jew as Pharisee, Christ-Killer, fanatical murderer, diabolic sorcerer and Antichrist. Contemporary stereotypes portray the Jew as usurious, cowardly, unpatriotic and secretive. Composite constructions combining themes from traditional myths and contemporary stereotypes include the Jew-Freemason conspirator and the Zionist Menace. The material examined reveals that representations of the Jew in the late nineteenth- and early twentieth-century were not always modern in character. In the case of the English Catholic discourse, they were often pre-modern or anti-modern. Many existing studies of English antisemitism argue that by the late nineteenth century, constructions of the Jew based on traditional Christian myths had largely, though not entirely, been replaced by modern socio-political and racial forms of antisemitism. This study however demonstrates that traditional religious myths about the Jews continued to thrive and function in the English Catholic discourse. Their continued existence was not confined to a handful of narrative artefacts from a bygone era. English Catholic constructions of the Jew combined these persistent Christian myths with other more contemporary social stereotypes, though surprisingly, the one element that was usually absent from these constructions was "race." Jews were rarely denigrated as racially inferior in the English Catholic discourse and there were few references to biology or pseudo-scientific "race" theories. They were however portrayed as greedy, cowardly, disloyal and secretive villains and diabolized as Pharisees, Christ-Killers, fanatical murderers, sorcerers and Antichrists. In some cases the language used to describe the Jew, the Pharisee, the Zionist and the Jew-Freemason, drew upon a vocabulary which suggested an apocalyptic conflict between the forces of good and evil.
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Gutekunst, Jason Alexander. "Wabanaki Catholics ritual song, hybridity, and colonial exchange in seventeenth-century New England and New France /." Oxford, Ohio : Miami University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1229626549.

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Книги з теми "Catholics in England"

1

O'Connor, John J. The Catholic revival in England. New York: The Macmillan company, 1997.

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2

Bad Catholics. Edinburgh: Luath Press, 2008.

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3

Treason: A Catholic novel of Elizabethan England. Manchester, New Hampshire: Sophia Institute Press, 2013.

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4

Cogan, Susan M. Catholic Social Networks in Early Modern England. NL Amsterdam: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463726948.

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Catholic Social Networks in Early Modern England: Kinship, Gender, and Coexistence explores the lived experience of Catholic women and men in the post-Reformation century. Set against the background of the gendered dynamics of English society, this book demonstrates that English Catholics were potent forces in the shaping of English culture, religious policy, and the emerging nation-state. Drawing on kinship and social relationships rooted in the medieval period, post Reformation English Catholic women and men used kinship, social networks, gendered strategies, political actions, and cultural activities like architecture and gardening to remain connected to patrons and to ensure the survival of their families through a period of deep social and religious change. This book contributes to recent scholarship on religious persecution and coexistence in post-Reformation Europe by demonstrating how English Catholics shaped state policy and enforcement of religious minorities and helped to define the character of early models of citizenship formation.
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Fielding, Steven. Class and ethnicity: Irish Catholics in England, 1880-1939. Buckingham [England]: Open University Press, 1993.

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Fielding, Steven. Class and ethnicity: Irish Catholics in England, 1880-1939. Buckingham: Open University Press, 1992.

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7

Allitt, Patrick. America, England, Italy: The geography of Catholic conversion, 1840-1940. Notre Dame, Ind: Cushwa Center for the Study of American Catholicism, 1994.

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8

The Westminster cardinals: The past and the future. London: Burns & Oates, 2008.

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Tracing your Catholic ancestry in England. Ramsbottom, Bury, Lancashire, U.K: Federation of Family History Societies, 1998.

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10

Brewin, Grant. Orations to the Oratorians: Being a supplement to the Rev. Dr. Newman's lectures on "Catholicism in England". London: British Library, 1986.

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Частини книг з теми "Catholics in England"

1

Rowse, A. L. "Catholics and Puritans." In The England of Elizabeth, 490–544. London: Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230599444_11.

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2

Dures, Alan, and Francis Young. "Catholics in later Elizabethan England, 1572–1603." In English Catholicism 1558–1642, 19–34. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003130376-2.

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Dures, Alan, and Francis Young. "Catholics in early Elizabethan England, 1558–1572." In English Catholicism 1558–1642, 5–18. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003130376-1.

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Dures, Alan, and Francis Young. "The Catholics in Caroline England, 1625–1642." In English Catholicism 1558–1642, 95–119. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003130376-6.

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Mullett, Michael A. "Catholics in England and Wales, c. 1558–c.1640." In Catholics in Britain and Ireland, 1558–1829, 1–32. London: Macmillan Education UK, 1998. http://dx.doi.org/10.1007/978-1-349-26915-0_1.

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Mullett, Michael A. "Catholics in England and Wales, c. 1640–c.1740." In Catholics in Britain and Ireland, 1558–1829, 70–101. London: Macmillan Education UK, 1998. http://dx.doi.org/10.1007/978-1-349-26915-0_3.

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Mullett, Michael A. "Catholics in England and Wales, c. 1745–c. 1829." In Catholics in Britain and Ireland, 1558–1829, 138–64. London: Macmillan Education UK, 1998. http://dx.doi.org/10.1007/978-1-349-26915-0_5.

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Marotti, Arthur E. "Alienating Catholics in Early Modern England: Recusant Women, Jesuits and Ideological Fantasies." In Catholicism and Anti-Catholicism in Early Modern English Texts, 1–34. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230374881_1.

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Ha, Polly. "Spiritual Treason and the Politics of Intercession: Presbyterians, Laudians and the Church of England." In Puritans and Catholics in the Trans-Atlantic World 1600–1800, 66–88. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137368980_5.

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Borot, Luc. "Catholic Strategies of Resistance to Anti-Catholicism in Seventeenth-Century England." In Anti-Catholicism in Britain and Ireland, 1600–2000, 21–36. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42882-2_2.

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