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James E. Kelly

8 English women religious, the exile male colleges and national identities in  ­Counter-Reformation Europe James E. Kelly In 1598, the first English convent was established in Brussels and was to be followed by a further twenty-one establishments across Flanders and France with around four thousand women entering them over the following two hundred years. Most were enclosed convents, in theory cut off from the outside world. However, in practice the nuns were not isolated and their contacts and networks spread widely. These contacts included other Catholic exile

in College communities abroad
Rodney Barker

5 Reformations, revolutions, continuity, and counter-reformations Why revolutions are so sartorially perilous In Robert Wise's 1962 film Two for the Seesaw , Shirley MacLaine reassures besuited middle-class lawyer Robert Mitchum, arriving at a Greenwich Village flat, ‘Take off your hat, and no one will know you've come to the wrong party.’ 1 The colour of a pair of socks or the style of a shirt in settled times are matters of social recognition or at the worst mundane snobbery. In unsettled times, they can be matters of

in Cultivating political and public identity
Freddy C. Domínguez

English Catholicism has long been acknowledged, but only recently has it been deeply explored. 8 For example, on the back of Caroline Bowden’s efforts to identify English nuns and their writings on the Continent, we have learned a great deal about women’s role as potent counter-Reformation forces. 9 Most of these studies treat the lives of nuns and other exalted women as part of endogamous Catholic stories with a tight focus on ‘spirituality’ and religious practices, but of late Peter Lake and Michael Questier have

in Political and religious practice in the early modern British world
Abstract only
Liturgical Gloves and the Construction of Public Religious Identity
Cordelia Warr

Within the Catholic Church from around the tenth century onwards, liturgical gloves could be worn on specific occasions by those of the rank of bishop and above. Using a pair of seventeenth-century gloves in the Whitworth as a basis for further exploration, this article explores the meanings ascribed to liturgical gloves and the techniques used to make them. It argues that, within the ceremony of the mass, gloves had a specific role to play in allowing bishops to function performatively in the role of Christ.

Bulletin of the John Rylands Library
Union and separation in two kingdoms
Editors: and

Increased Irish-Scottish contact was one of the main consequences of the Ulster plantation (1610), yet it remains under-emphasised in the general accounts of the period. The Scottish involvement in early-to-mid seventeenth-century Ireland was both more and less pervasive than has been generally understood, just as the Irish role in western Scotland and the Isles has been mostly underappreciated.

Despite growing academic interest in English, Scottish, Irish and Welsh inter-connections sparked by the ‘New British History’ debate, the main emphasis in sixteenth- and seventeenth-century ‘British’ historiography has been on Anglo-Scottish and Anglo-Irish relations respectively. Exploring the Irish-Scottish world brings important new perspectives into play, helping to identify some of the limits of England’s Anglicising influence in the northern and western ‘British Isles’ and the often slight basis on which the Stuart pursuit of a new ‘British’ state and a new ‘British’ consciousness operated.

Regarding Anglo-Scottish relations, it was chiefly in Ireland that the English and Scots intermingled after 1603, with a variety of consequences, sometimes positive, often negative. This book charts key aspects of the Anglo-Scottish experience in the country down to the Restoration and greatly improves understanding of that complex and troubled relationship. The importance of the Gaelic world in Irish-Scottish connections also receives greater attention here than in previous accounts. This Gaedhealtacht played a central role in the transmission of Catholic and Protestant radicalism in Ireland and Scotland, which served as a catalyst to underlying political and ethnic tensions within the British Isles, the consequences of which were revolutionary.

Into England
Anne Sweeney

exhibitions, church building programmes. The full panoply of the Counter-Reformation was not accessible in England, and nor were its effects of regaining holy ground lost to the reformers. Southwell and Garnet would have to build their own virtual church and pulpit, and create a readership-congregation that, as a group, existed in the imagination as much as in reality. In pursuit of this, the mission was

in Robert Southwell
Southwell’s sacralised poetic
Anne Sweeney

while in private carrying out his ministry in full, risking his life with every sacrament; if it comforted his secret congregations, it had not seemed to alter those minds that could make a difference. None the less, Southwell had brought treasures back to England, word-painting a new sort of Catholicism, the visions of the Counter-Reformation opening in the new churches in Rome, the sacralisation of

in Robert Southwell
Literary memory and defloration
Thomas Rist

exemplify The Catholike moderator ’s aim to moderate and be moderate in the wake of the murder of Henri III of France. How fully the text is a response to those circumstances or a more general statement of belief is debatable (Grundy, 1960 : 33–4; Kuchar, 2006 : 71); but being too radical for most English Protestants and Counter-Reformation authorities, it shows a recusant

in Biblical women in early modern literary culture 1550–1700
Laura Moure Cecchini

urban sites they were renovating. 52 Brasini was not the only one to underscore the parallels between Mussolini's and Sixtus V's ideologies. In fact the reading of Fascism as a revival of the Counter-Reformation had informed many cultural debates immediately after the March on Rome. In 1923, in a book that analysed the connections between Fascist ideology and George Sorel's revolutionary syndicalism (and that built upon his response to de Chirico in Valori plastici ), Malaparte

in Baroquemania
The construction of Antwerp’s antique past
Edward Wouk

saints to strip them of their powers, the Jesuits left Semini in place, his obvious dismemberment an index of their pious reform and an overt sign of their ambition to counteract his apparent potency.100 For all that this castration ceremony may have been orchestrated to refocus attention on the Virgin in Counter-Reformation Antwerp, it also had the consequence of giving a visible and enduring affirmation to the identification of Semini as the phallic god Priapus, a status it had only recently attained in writing. Smashing away whatever material evidence had, for half

in Local antiquities, local identities