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Brian Sudlow

secularisation has not occurred, or that it is at the least mitigated. To secular observers in western Europe there could in fact be little to distinguish the religiosity of Catholicism from that of Protestantism. In this light the objections to secularisation which we find in the writings of the French and English Catholic authors might be considered to be no more than the confessional gripes of those who have been culturally or politically vanquished. Such an objection is arguably too simplistic. As Dobbelaere’s model of organisational

in Catholic literature and secularisation in France and England, 1880–1914
Peter Maxwell-Stuart

the notorious Sutherlands, in regard to Gaelic was no less violent than that of James Yorke in relation to the Gael: Their obstinate adherence to the barbarous jargon of the times when Europe was possessed by Savages, their rejection of any of the several languages now used in Europe . . . places them, with relation to the enlightened nations of Europe, in a position not very different from that betwixt the American Colonists and the Aborigines of that Country.6 Widespread dispossession, too, hastened the dispersal abroad, if not the death, of Gaelic culture – not

in Beyond the witch trials
Brian Sudlow

Chesterton (and to some extent for Belloc), the French Revolution actually corresponds to a much older and deeper instinct for justice in European culture, the highest expression of which was ‘in the formula of the peasant who said that a man’s a man for a’ that […] For it is not a question of men, but of man.’ 18 Though differing from Péguy’s analysis of pre-1881 history, Chesterton’s view of the past suggests that the retreat from the ideal of the Middle Ages had been countered by what the Revolution brought back to the minds of Europeans. Like Péguy, the Revolution for

in Catholic literature and secularisation in France and England, 1880–1914