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The Catholic other in Horace Walpole and Charles Maturin
Robert Miles

European other. In the pages of the Gothic we seem to encounter the unfinished business of the Reformation, where the deformities of Catholicism are held up to the reader for the purposes of Protestant delectation. As an example, the opening scenes of Matthew Lewis’s The Monk (1796) ring nearly every change in the repertoire of Protestant horror and disgust. The Church of the Capuchins is thronged with

in European Gothic
Reccared and Charlemagne
Janneke Raaijmakers and Irene van Renswoude

theological debates.18 We will focus on just one strand of this rich transmission: the Visigothic conciliar tradition, with King Reccared (586–601) as its most significant proponent. King Reccared is most famously remembered for having initiated the conversion of the Visigoths – the heretical ‘barbarians’ who had invaded the Iberian Peninsula in the mid-fifth century – to Catholicism. We will not concern ourselves here with Reccared’s motives for embracing Catholicism, which according to some was part of a comprehensive programme of ‘Romanisation’ that had already started

in Religious Franks
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Daniel Laqua

of accommodation, but the 1905 law on the separation of church and state testified to ongoing tensions. Indeed, the legacies of the European culture wars lasted well into the twentieth century, as exemplified by the rise of political Catholicism: parties and associations sought to defend religion against the – perceived or real – onslaught of secular forces.2 Particular subsets of political Catholicism, namely social Catholicism and Christian trade unionism, received a boost from Pope Leo XIII’s encyclical Rerum Novarum (1891) which ‘provided an intellectual

in The age of internationalism and Belgium, 1880–1930
Geoff Baker

Chapter 4 . Reading the confessional divide B lundell’s commonplace books demonstrate an overriding concern with exploring Catholicism, in both religious and historical terms. A number of entries suggest his religious beliefs, which included a commitment to many aspects of Catholic practice and his views on what constituted a life of virtue. However, while he was a committed believer, his religious identity was more complex than he presented in his correspondence, and his commonplace books show that he struggled with particular aspects of Catholicism. None

in Reading and politics in early modern England
Cara Delay

late nineteenth century, Catholicism was the focus of girls’ educational lives. Religious education began early, in the home, but as girls progressed through the state educational system, it reinforced the messages of idealised Catholic womanhood, with the goal of preparing girls for future motherhood. By the first few decades of the twentieth century, religion had become even more enmeshed in education; by then, most Irish girls had access to at least a secondary-level education as well as a 16 irish women quickly expanding body of religious print literature

in Irish women and the creation of modern Catholicism, 1850–1950
Bryan Fanning

4147 Inglis–Are the Irish different_BB_Layout 1 29/07/2014 09:26 Page 44 5 A Catholic vision of Ireland Bryan Fanning In his 1911 novel The Dawn of All, Robert Hugh Benson, an English priest who converted to Catholicism (his father had been the Archbishop of Canterbury), imagined a future where most of the world had done the same. The Dawn of All recounts the story of a former priest living in a future atheistic 1973, who regains consciousness in a London hospital, in an England where the Reformation and secularism have been reversed. In this vision, religion

in Are the Irish different?
Charlotte Wildman

Greene, Ronald Knox and Edith Sitwell all became Roman Catholics and T. S. Eliot and C. S. Lewis became Anglo-Catholics. Although the spiritual experience and religious identity of these Catholic converts has attracted scholarly attention,2 historians of twentieth-century Britain, including those writing about the Irish diaspora,3 have largely neglected the role of popular or working-class Catholicism except in relation to sectarianism.4 However, recent debates regarding secularisation, led by Callum Brown’s work that argues Britain did not become a secular country

in Women and Irish diaspora identities
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Laurence Lux-Sterritt

modern England. Their faith excluded them from society at large, and from the grand narrative of the Protestant nation.14 After the 1559 Act of Supremacy gave the monarch authority over the state and the Church of England, the Act of Uniformity abolished Mass and enforced conformity to Anglican practice. Governments passed a series of penal laws prohibiting Catholicism on English soil and later, over the course of the seventeenth century, a veritable arsenal of laws was deployed to ensure orthodoxy to the established Church. In response, the Roman faith retired within

in English Benedictine nuns in exile in the seventeenth century
Irish migrants negotiating religious identity in Britain
Louise Ryan

can be experienced as bright or blurry, stable or shifting in different sites. As Catholics the women could be both insiders (within a universal Catholicism) and outsiders (in a Protestant and/or secularised Britain). As Irish people they occupied a complex and indeed contradictory position both as white, European insiders but also as former colonial outsiders.3 M&H 03_Tonra 01 08/04/2014 07:15 Page 56 56 Women and Irish diaspora identities This chapter suggests the complex and dynamic relationship between national, religious, ethnic and gender boundaries. In so

in Women and Irish diaspora identities
Irish priests and the unravelling of a culture
Eamon Maher

Hierarchy, Vincent Twomey’s The End of Irish Catholicism?, Mark Patrick Hederman’s Kissing the Dark and Underground Cathedrals and Brendan Hoban’s Change or Decay: Irish Catholicism in Crisis and Who Will Break Bread for Us? Unlike Sulivan, the Irish priests did/​do not write fiction, but in many ways Sulivan’s novels were very close reflections of his personal experience and contain many characters that are barely fictionalised. The chapter will argue, therefore, that when one is closely aligned to an institution like the Catholic Church, as priests inevitably are, it is

in Tracing the cultural legacy of Irish Catholicism