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Kenneth Parker

Henry Manning’s (1808–92) transition from Anglican to Roman Catholic convert has not received the extensive attention that John Henry Newman’s journey to Roman Catholicism has received. Though more than a half dozen treatments have appeared in recent decades, newly acquired archival resources received by the Westminster Diocesan Archives in 2014 warrant a new appraisal of the events leading to his conversion. How could a committed adherent of the Oxford Movement, who did not initially follow Newman’s example in 1845, make the decision to leave the Church of his birth in 1851? What interior process enabled Archdeacon Henry Manning to preside over the assembly of Chichester clergy that condemned ‘papal aggression’ in 1850, and announce at the conclusion of the vote that he would be received into the Roman communion? This article outlines undercurrents in Manning’s thought, traces of which can be found in his undergraduate years, and considers concepts that culminated in the decision that changed his life, and guided his Roman Catholic ecclesial outlook. His role in shaping the agenda of Vatican I and the post-conciliar era heightens the significance of this background.

Bulletin of the John Rylands Library
Church, State and modernity in contemporary Ireland
David Carroll Cochran

  53 3 Dethroning Irish Catholicism: Church, State and modernity in contemporary Ireland David Carroll Cochran In his essay A Catholic Modernity?, the Canadian Catholic philosopher Charles Taylor reflects on how modern secularism’s process of ‘dethroning’ Catholicism, of gradually disentangling the Church from the dominant institutions of societies where it long held political and social power, has paradoxically extended many of Catholicism’s core commitments and liberated it to find a new and creative voice within modernity. Taylor is reacting to a general

in Tracing the cultural legacy of Irish Catholicism
Beyond ‘ghettos’ and ‘golden ages’
Alana Harris

Chapter 2 English Catholicism reconsidered Beyond ‘ghettos’ and ‘golden ages’ Fiddle with your rosaries Bow your head with great respect And genuflect, genuflect, genuflect On 31 October 1949, The Times ran an article entitled ‘Catholicism To-Day’ which purported to offer a ‘tentative review of the present position and immediate prospects of the largest and most influential of the Christian communions’1 comprised of 3.5 million Catholics in the United Kingdom, and 15.5 million more throughout the British Commonwealth.2 In a lively and often heated correspondence

in Faith in the family
From the ancien régime to Fernando VII
José Álvarez-Junco

6 Catholicism and españolismo: from the ancien régime to Fernando VII The shouts and cheers of those that rose up against the French during the summer of 1808 did not acclaim the Spanish nation but the king, Fernando VII, and, above all, Catholicism. Fray Simón López recalls that ‘the cry of the nation . . . resounded everywhere’, but adds that it was a cry of ‘long live Religion, long live the Church, long live the Virgin, long live God, long live Fernando VII, death to Napoleon, death to the French’. This rousing exclamation would be heard later with only

in Spanish identity in the age of nations
A time of hope!
Vincent Twomey

  89 5 Contemporary Irish Catholicism: A time of hope! Vincent Twomey So-​called traditional Irish Catholicism is largely the product of historical and cultural processes in the eighteenth and nineteenth centuries, as I have tried to point out in The End of Irish Catholicism? (Twomey 2003). It had many weaknesses. However, it also had many strengths. New religious orders, such as the Irish Christian Brothers, the Presentation and Mercy Sisters, were founded in the eighteenth and nineteenth centuries by remarkable men and women such as Blessed Edmund Rice, the

in Tracing the cultural legacy of Irish Catholicism
From Galway to Cloyne and beyond

This book engages with the spectacular disenchantment with Catholicism in Ireland over the relatively short period of four decades. It begins with the visit of Pope John Paul II in 1979 and in particular his address to young people in Galway, where the crowd had been entertained beforehand by two of Ireland’s most celebrated clerics, Bishop Eamon Casey and Fr Michael Cleary, both of whom were engaged at the time in romantic affairs that resulted in the birth of children. It will be argued that the Pope’s visit was prompted by concern at the significant fall in vocations to priesthood and the religious life and the increasing secularism of Irish society.

The book then explores the various referenda that took place during the 1980s on divorce and abortion which, although they resulted in victories for the Church, demonstrated that their hold on the Irish public was weakening. The clerical abuse scandals of the 1990s were the tipping point for an Irish public which was generally resentful of the intrusive and repressive form of Catholicism that had been the norm in Ireland since the formation of the State in the 1920s.

Boasting an impressive array of contributors from various backgrounds and expertise, the essays in the book attempt to delineate the exact reasons for the progressive dismantling of the cultural legacy of Catholicism and the consequences this has had on Irish society. Among the contributors are Patricia Casey, Joe Cleary, Michael Cronin, Louise Fuller, Patsy McGarry, Vincent Twomey and Eamonn Wall.

Michele Dillon

4147 Inglis–Are the Irish different_BB_Layout 1 29/07/2014 09:26 Page 110 11 The difference between Irish and American Catholicism Michele Dillon When, during the historic papal visit in 1979, Pope John Paul II and the archbishop of Dublin Dr Dermot Ryan – a tall, lean man of aloof bearing – were riding down O’Connell Street, Dublin, atop the then novel Popemobile, the story goes that an unabashedly direct Moore Street trader woman shouted to Ryan, ‘Sit down lanky. It’s not you we’ve come to see.’ This heckle was recounted repeatedly, prompted by mirth at the

in Are the Irish different?
Niall Coll

Irish identity and the future of Catholicism 22 Irish identity and the future of Catholicism Niall Coll It is a truism to say that the Catholic Church came to dominate both the public identity and the personal values of the great majority of the Irish people from the middle of the nineteenth century until recent times. Now, in the wake of the gradual rise of urban, secular Anglo-American cultural norms on the one hand and the clerical abuse crisis on the other, that dominance has been shattered.1 Dermot Keogh has written that the Catholic Church in Ireland now

in Irish Catholic identities

Irish Women and the Creation of Modern Catholicism is the only book-length study of lay Catholic women in modern Irish history. Focusing on the pivotal century from 1850 to 1950, it analyses the roles that middle-class, working-class, and rural poor lay women played in the evolution of Irish Catholicism and thus the creation of modern Irish identities. This project demonstrates that in an age of Church growth and renewal stretching from the aftermath of the Great Famine through the early years of the Irish Republic, lay women were essential to all aspects of Catholic devotional life, including both home-based religion and public Catholic rituals. It also reveals that women, by rejecting, negotiating, and reworking Church dictates, complicated Church and clerical authority. Irish Women and the Creation of Modern Catholicism re-evaluates the relationship between the institutional Church, the clergy, and women, positioning lay Catholic women as central actors in the making of modern Ireland. It also contests views that the increasing power of the Catholic Church caused a uniform decline in Irish women’s status after the Great Famine of the 1840s, revealing that middle-class, working-class, and rural poor lay women fought with their priests, dominated household religion, and led parish rituals, thus proving integral to the development of a modern Irish Catholic ethos and culture.

Marie Mulvey-Roberts

-Catholic and even indicative of a deep-seated prejudice against the Vatican. The first critic to make this really explicit was J. M. S. Tompkins, who insisted: ‘the prejudice against Catholicism, or, more particularly, against priests and monks, the “anti-Roman bray” … is heard at its loudest in both the English and the German novels of terror’. 2 Voices dissenting from this creed include Montague Summers

in Dangerous bodies