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Lucy Underwood

8 English Catholic martyrs Lucy Underwood I n January 1887, The Times published its response to the beatification by Leo XIII of fifty-­four English Catholic martyrs of the Reformation era. It gave most space to Thomas More (1478–1535) and John Fisher (1469–1535), declaring itself ‘gratified at any opportunity of recalling to the world the fame of two eminent countrymen’. As for this particular honour, Beatification and canonization meant more formerly than now. Sir Thomas More’s most fervent admirers will hardly pray to him or implore for his mediation. Not

in Making and remaking saints in nineteenth-century Britain

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.

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A lived religious history of English Catholicism, 1945–82
Author: Alana Harris

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.

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Frederick Lucas and social Catholicism in Ireland
Patrick Maume

nationalism had many tensions. Two concerned the ‘Catholic Whig’ project, associated with higher-class Catholic schools and the upper clergy, of creating an Irish Catholic professional class to participate in the administration of Ireland and the wider British world; and relations between Irish and English Catholics. The prestige and influence of the English Catholic revival was a source of strength to Irish Catholicism, while English Catholic apologists often cited Irish popular Catholicism as shaming British unbelief. At the same time, Irish Catholics were widely

in Irish Catholic identities
The liturgy, the Eucharist and Christ our brother
Alana Harris

assessment, echoed by many other commentators, the movement from Latin to English, the changed responses and postures during the service and the introduction of communion in both kinds (‘drink the wine and chew the wafer’), represented a radical transformation in English Catholics’ spiritual and devotional life. And so it did, on one reading. The Mancunian Catholic attending, perhaps sporadically, her parish church in 1980 would encounter a new rite, celebrated in her own language and conducted by a priest facing the congregation from an altar in the centre of the church

in Faith in the family
Beyond ‘ghettos’ and ‘golden ages’
Alana Harris

backgrounds, and educational experiences of the far from homogeneous community classed as ‘English Catholic’ throughout this book? What were 032-056 FaithFamily Ch 2.indd 32 24/04/2013 15:47 English Catholicism reconsidered33 its key religious, social and political organisations, and what importance and influence did they have within, and beyond, Catholicism? Who were its leading episcopal and intellectual figures? Following on from a historiographical survey of the nature of the English Catholic community in the middle of the twentieth century, this chapter analyses

in Faith in the family
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A Vatican rag
Alana Harris

intense media interest created by the gathering of the world’s Catholic bishops in Rome for the Second Vatican Council (1962–65) – is the key backdrop to this study of the transformations in English Catholic spirituality, social identity and popular religion from 1945 onwards. Also implicit in Lehrer’s lyrics are some of the chief preoccupations of the chapters which follow, which include the changing and vexed relationship between lay spirituality and autonomy, clerical identity and professional authority, as well as Roman centralisation and papal direction during the

in Faith in the family
Brian Sudlow

As we saw in Chapter 7 , the French and English Catholic writers conceptualised dogma, the incarnation and liturgy in ways that favoured the corporate form of Catholic religiosity while undermining buffered individuality and the notion of a meaningless and purposeless cosmos. Still, the problems for a Church that claimed divine origins were considerable in a secular context. Secular culture considered the notion of God’s direct intervention in history as problematic. Likewise, secular mentalities all too often saw the hierarchical Church as an authoritarian and

in Catholic literature and secularisation in France and England, 1880–1914
St Thérèse of Lisieux, St Bernadette Soubirous and the Forty Martyrs
Alana Harris

presentation of saintly witness, seemed to be appreciated by the church hierarchy itself. On a visitation to Lisieux in 1980, Pope John Paul II emphatically stressed: Saints never grow old. They never become figures of the past, men and women of ‘yesterday’. On the contrary, they are always men and women of the future, witnesses of the world to come.8 For some English Catholics as the century progressed, ‘lighting a votive candle’ was no longer as efficacious in creating a connection with the communion of saints or conveying an image ‘of the world to come’. For others

in Faith in the family
Gabriel Glickman

planned overthrow of the Test Act. However, the trajectory taking English Catholics towards the bitter indictments delivered in 1689 was longer and larger. The depth of disenchantment with the Anglican leadership can be explained by the fact that for over two decades recusant authors had identified a new affinity with the Restoration church as an essential stepping-stone in the campaign for greater accommodation within the life of

in The later Stuart Church, 1660–1714