This article charts and discusses the reasons for various significant shifts and
developments during the nineteenth century of the reception of the Reformation
amongst different denominations and groups within British Protestantism.
Attitudes towards Foxes ‘Book of Martyrs’ are explored as but one among several
litmus tests of the breakdown of an earlier fragile consensus based on
anti-Catholicism as a unifying principle, with the Oxford Movement and the
intra-Protestant reaction to it identified as a crucial factor. The selfidentity
of the various British Protestant,denominations, notably the various
Nonconformist bodies as well as the established Church and evangelicalism per se
was at stake in the process of ‘reception’. Moreover, the emergence of more
secular Protestant understandings of the significance of the Reformation as an
essential stage in the emergence of modernity and liberty, often at odds with
nineteenth-century evangelical theological interpretations of its meaning and
legacy, are also highlighted. The result is an attempt to transcend the
traditional focus on Protestant-Catholic disputes over the Reformation in
narrowly bipolar terms.
This article considers the sermons preached by royal chaplains at the court of James II and the organisation of the chapel royal by James as a Catholic organisation. In doing so, it addresses the question of where James’s assurance and certainty came from that he was ruling as God wished him to do. The evidence presented here is that James organised his Catholic chapel royal to be a conscious source of guidance and support. His chaplains reciprocated by addressing him as a Catholic king whose duty was to bring to heel a recalcitrant and stubborn people. His chaplains used historical precedent and theological argument to press on James his determination to bring his Protestant subjects to obedience. This is a study of the Catholic milieu of James’s court and of the theological impetus behind his rule.
The devotional landscape of medieval
Irish cultural Catholicism inter hibernicos
et inter anglicos, c.1200–c.1550
In his 1985 survey entitled The Irish Catholic Experience, Patrick J.
Corish points to ‘the complexity of the patterns of culture in which
Christianity existed in Ireland in the fourteenth and fifteenth centuries,
while noting that the source material allows little more than an impressionistic survey of what was distinctive about the Christian religion inter
hibernicos as against its equivalent inter anglicos.1 Difficulties arising
This article addresses three topics. It describes Chartisms creation of a
‘peoples history’ as an alternative to middle-class history, whether Whig or
Tory. It locates the sources, most of which have not been noticed before, for
the Chartist narrative of the English Reformation. William Cobbetts
reinterpretation of the English Reformation is well known as a source for the
working-class narrative; William Howitts much less familiar but more important
source, antedating Cobbetts History of the Protestant Reformation in
England, is used for the first time. The article reconstructs that
narrative using printed and manuscript lectures and published interpretations
dating from the first discussions of the Peoples Charter in 1836 to the last
Chartist Convention in 1858. The manuscript lectures of Thomas Cooper are an
essential but little-used source. The article contributes to historical
understanding of the intellectual life of the English working class.
This article examines Presbyterian interpretations in Scotland and Ireland of the
Scottish Reformations of 1560 and 1638–43. It begins with a discussion of the
work of two important Presbyterian historians of the early nineteenth century,
the Scotsman, Thomas McCrie, and the Irishman, James Seaton Reid. In their
various publications, both laid the template for the nineteenth-century
Presbyterian understanding of the Scottish Reformations by emphasizing the
historical links between the Scottish and Irish churches in the early-modern
period and their common theology and commitment to civil and religious liberty
against the ecclesiastical and political tyranny of the Stuarts. The article
also examines the commemorations of the National Covenant in 1838, the Solemn
League and Covenant in 1843, and the Scottish Reformation in 1860. By doing so,
it uncovers important religious and ideological linkages across the North
Channel, including Presbyterian evangelicalism, missionary activity,
church–state relationships, religious reform and revival, and
Following an extended period of neglect, the early 1840s saw a dramatic revival
of interest in English church music and its history, which coincided with the
period of heightened religious sensitivity between the publication of Newman‘s
Tract 90 in early 1841 and his conversion to Roman Catholicism in October 1845.
This article examines the activities and writings of three men who made
important contributions to the reformation of the music of the English church
that took place at this time: Rev. Frederick Oakeley; Rev. John Jebb and the
painter William Dyce. It pays particular attention to the relationship between
their beliefs about and attitudes towards the English Reformation and their
musical activities, and argues that such important works as Jebb‘s monumental
Choral Service of the United Church of England and Ireland
(1843) are best understood in the context of the religious and ecclesiological
debates that were raging at that time.
Drawing upon a multi-disciplinary methodology employing diverse written sources, material practices and vivid life histories, Faith in the Family seeks to assess the impact of the Second Vatican Council on the ordinary believer, alongside contemporaneous shifts in British society relating to social mobility, the sixties, sexual morality, and secularisation. Chapters examine the changes in the Roman Catholic liturgy and Christology, devotion to Mary, the rosary and the place of women in the family and church, as well as the enduring (but shifting) popularity of Saints Bernadette and Thérèse. Appealing to students of modern British gender and cultural history, as well as a general readership interested in religious life in Britain in the second half of the twentieth century, Faith in the Family illustrates that despite unmistakable differences in their cultural accoutrements and interpretations of Catholicism, English Catholics continued to identify with and practise the ‘Faith of Our Fathers’ before and after Vatican II.
Identity is contingent and dynamic, constituting and reconstituting subjects with political effects. This book explores the implications of Protestant and 'British' incursions for the development of Irish Catholic identity as preserved in Irish language texts from the early modern period until the end of Stuart pretensions. Questions of citizenship, belonging, migration, conflict, security, peace and subjectivity are examined through social construction, post-colonialism, and gendered lenses from an interdisciplinary perspective. The book explains the issue of cultural Catholicism in the later middle ages, by way of devotional cults and practices. It examines Catholic unionism vis-a-vis Victorian politics, military and imperial service, the crown, and the position of the Catholic Church with relation to the structures of the state in Ireland. In particular the North American experience and especially the importance of the USA for consolidating a particular interpretation of Irish Catholic nationalist identity, is explored. Children studied in English Catholic public schools like Stonyhurst and Downside where the establishment Irish Catholics and rising mercantile classes sought to have the characteristics of the Catholic gentleman instilled in their progeny. The book sets out to detect the voices of those Catholic women who managed to make themselves heard by a wider audience than family and friends in Ireland in the years between the Act of Union of 1800 and independence/partition. It considers what devotional interests both Gaelic Irish and Anglo-Norman actually shared in common as part of a wider late medieval Catholic culture.
This book seeks to offer a rather wider frame of analysis than is typically adopted in accounts of the nature and significance of The Smiths. It focuses on the Catholic and broader religious dimensions of The Smiths. The book explores the theme of suicide in the songs of The Smiths. It also seeks to examine how the kitchen-sink dramas of the early 1960s influenced Morrissey's writing. The book proposes that beyond the literal references in his lyrics there lies a sensibility at the heart of these films akin to the one found in his poetic impulse. The book expands the argument with some concluding thoughts on how cinema has 'returned the favour' by employing The Smiths' songs in various ways. It examines the particular forms of national identity that are imagined in the work of The Smiths. The book ranges from class, sexuality, Catholicism, and Thatcherism to musical poetics and fandom. It then focuses on lyrics, interviews, the city of Manchester, cultural iconography, and the cult of Morrissey. The distinctive sense of Englishness that pervades the lyrics, interviews, and cover art of the band is located within a specific tradition of popular culture from which they have drawn and to which they have contributed a great deal. The book breaches the standard confines of music history, rock biography, and pop culture studies to give a sustained critical analysis of the band that is timely and illuminating.
The Irish mind has enabled the Irish to balance and accommodate imagination and intellect, emotion and reason, poetry and science. The notion of cultural difference is not just an Irish story, but a story of nations and ethnic groups all over the world. The story of modernity revolves around people coming to see and understand themselves as belonging to nations. Although there were other European nations that made Catholicism a keystone of national difference, there were many factors that made the Irish project different. The idea of creating a society that had a collective vision and commitment without being socialist became an ideal of the Catholic Church during the latter half of the twentieth century. The Church did, nevertheless, have a profound influence on Irish society and culture. The extent to which the Catholic Church shaped and influenced Irish politics has been the subject of much research and debate. The power of the Catholic Church in politics stemmed from the power it developed in the modernisation of Irish society and, in particular, the controlling of sexuality, marriage and fertility. During the first half of the twentieth century, the Irish developed a particular aversion to marriage. For many nations and ethnic groups, what binds people together is that they speak the same language. It may well be that for generations many Irish people identified the Irish language, music and sport as an inhibitor in embracing a less insular and more urbane, cosmopolitan disposition.