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John Privilege

are prepared to concede to Protestants where they have not already, anything we claim for ourselves’.19 The bishops’ objections on the bill, specifically the clauses leaving a Home Rule parliament hamstrung on the education question, were passed to Gladstone. In June, Logue confessed that he was relieved but was furious that English Catholics had come out strongly against Home Rule.20 Despite its flaws, he wished the bill well but was fatalistic as to its chances of success. He was also conscious of the opprobrium which would be heaped upon the bishops if they aired

in Michael Logue and the Catholic Church in Ireland, 1879–1925
David Geiringer

behaviour and beliefs. However, the intention of the project was never to classify the beliefs of individual women along class or any other lines in a manner akin to that of Hornsby-Smith. A comprehensive commentary on the variations between groupings such as ‘cradle Catholics’ and converts, Irish immigrants and English Catholics has been attempted before. 7 The way these variants shaped Catholic

in The Pope and the pill
Daniel Szechi

very well either. Correspondingly he and the English Catholic coterie with which he initially surrounded himself at St Germain soon recreated the introverted counsels that had led to his expulsion from England. In particular, John Drummond, the efficient but hated Earl of Melfort, reassumed, and soon redoubled, his former influence over his royal master. 3 The formal declarations of policy initially produced by the government-in-exile were correspondingly uncompromising. They amounted to little more than a summons to James’s erstwhile subjects to return to their

in The Jacobites (second edition)
Frank Ardolino

from England by Leicester. The work consists of a dialogue among a gentleman, a lawyer and a scholar who, by recounting the many crimes of Leicester, make Mary Queen of Scots and the English Catholics appear as the innocent victims of his infamy. Leicester’s Commonwealth was translated into French and Italian in 1585, and it quickly became the definitive source for writers eager to defame Leicester

in Doing Kyd
Geoff Baker

great Towns at a Mass or Sermon 5 or 6000 came together.’181 It is not clear who the recipient of the letter was, the only indication being a footnote stating that ‘the Copy or extract of a letter from Rome which extract was left amongst us at Crosby by Mr Tarsborough. April the 16th 1685’. It appears that Blundell junior copied the letter under his father’s instruction, demonstrating the enlarged readership of such correspondence.182 These conversion stories helped instil in English Catholics a sense that their religion was blossoming in parts of the world, and that

in Reading and politics in early modern England
Richard II, Mary Stuart and the poetics of queenship
Alison Findlay

torments with which you threatened her, nor from the infamy which you thought your slanders would cast on her]. English Catholics are explicitly invited to embrace the model offered by Mary Stuart in the text: a preliminary sonnet appeals to them thus: Martyrs de Jesus Christ d’ invincible courage

in Shakespeare’s histories and counter-histories
Ulrike Ehret

cooperation with Christian–Jewish organisations. Msgr Adamson of the Liverpool Pro Deo Commission, for instance, could not overcome his suspicion of undue Jewish dominance or neglect of Christian issues. He consequently asked for Archbishop Downey’s approval to resign from the Executive Committee of the Liverpool branch of the Council.112 Summary and comparison Catholic cooperation with Jewish organisations conveyed the symbolic message that the English Catholic hierarchy stood by the Jewish community in times of persecution. Historians likewise have not doubted the

in Church, nation and race
Brian Mac Cuarta

realms. 50 The migration arose from geographical proximity, the vastly increased inflow of Scots in the years after 1603, and the webs of patronage spanning Scotland and Ulster maintained by several lordly families such as the Hamiltons. It included the movement of islanders across the Straits of Moyle to Antrim, a traditional response to crown expansion within the context of the Gaelic lordship of the isles, and in the 1610s and 1620s embraced recusants in Dumfries and Paisley. 51 English Catholics also arrived in Ulster with the plantation. In Scotland, the

in The plantation of Ulster
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Mervyn Busteed

residential clustering whilst stressing that there was also constant interaction with city life. Chapter 3 discusses the significance of the Catholic Church for the migrant Irish. Whilst noting that there was already an English Catholic population, it outlines how the Irish came to dominate this faith community in terms of both numbers and priorities and on occasion troubled the church authorities with their politics. But it also examines how from the earliest times there were concerns amongst the clergy about the external dangers threatening the faithful. These took the

in The Irish in Manchester c. 1750–1921
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Carmen Mangion

, particularly those associated with the Second Vatican Council and its reception in England. 78 Jay P. Corrin’s Catholic Progressives in England after Vatican II (2013) offers a much-needed spotlight on the Catholic left. 79 David Geiringer’s interventions on post-war Catholic religious change suggest that Church authorities and Catholic laity engaged with secular ideas and recategorisation of certain religious beliefs. 80 Alana Harris’s work on post-war Catholicism and the family utilises ‘lived experience’ to explore the continuity within English Catholic cultures of

in Catholic nuns and sisters in a secular age