English Catholic Church Research Articles

“We Pledge Ourselves to the Masses of Working Girls”: The Distinctive Mission of the Women's Young Christian Workers Movement in its Founding Decades in England (1940s–1960s)

“The first important point is to win the young women with whom we work,” explains an early campaign newsletter from the women's English Young Christian Workers (YCW) Movement. In a context where the Catholic community was still a defensive minority, the outward looking mission of the YCW was remarkable and unique. The Movement's praxis was particularly distinctive, focused on a demographic group, working‐class girls and young women, who held little significance in either Church or society. The YCW engaged them as apostles and activists, challenging ecclesial and social assumptions and expectations. This paper draws material from YCW archives and oral interviews to argue that what YCW offered young women in the 1940s–1960s expressed an ecclesiological vision that was ahead of its time. The YCW empowered them to be leaders in a Church where women still rarely spoke or held leadership roles. It also nudged them into a confident construction of their citizenship and agency within secular contexts. This is significant in relation to how the English Catholic Church negotiated its restored presence in a protestant state but is barely recognised in existing historical analysis. The YCW's “leaven in the dough” model of activism within workplaces and other political domains deserves greater notice.

Sexual Scandal and Catholicism in Victorian England: The Case of Monsignor Thomas John Capel

Abstract This article investigates a sexual scandal that rocked the English Catholic Church in the Victorian era. Though forgotten today, Monsignor Thomas John Capel was one of the most famous clerics in the Victorian Church. His career fell into turmoil when, in 1879, Cardinal Henry Edward Manning launched a diocesan commission to investigate charges of sexual misconduct involving three women. Drawing on a series of rich and as yet unexplored archival sources, the article charts the career of Thomas Capel and assesses the nature, aims and outcomes of the Church-run inquiry into his conduct. Through an analysis of the actions not just of Capel but of Church authorities both in Westminster and in Rome, we gain a revealing window onto sexual scandal and the Church’s response to it in the nineteenth century.

Магнификаты Томаса Таллиса: особенности жанра

The article explores the specifics of the Magnificat produced by Thomas Tallis, one of the leading English 16th century composers. The development of the genre is a direct reflection of the religious history of 16thcentury England. It was a peculiar and unique period as catholic kings would replace protestant kings which inevitably led to the reformation of church rites. Tallis as a composer witnessed the reign of four monarchs, and the three Magnificats from his legacy appear to have been written for different forms of worship in pre-Reformed English Catholic and post-Reformed Anglican Church. Russian musicology has not given much attention to Tallis's works. Recently, a few studies focused on some of his compositions, however, Tallis’s Magnificats are still outside the research scope. This article summarizes the information of foreign researchers on the chronology of Tallis' works, the conditions of developing liturgical cycles, and their relationship to religious changes in the country. The article also provides a detailed analysis of Magnificats. In particular, it focuses on the specifics of architectonics and texture in the Magnificats with the Latin text and in the cycle written for Anglican Church. Thus, the article discusses structural features of Tallis’s Magnificat for the Anglican Church and raises a question about the emergence of the tradition that combines the Magnificat and Nunc dimittis in one cycle during a reformatory worship. In addition, the article examines the techniques Tallis used to approach the melodic basis of the Magnificats that embrace unique features of British culture to further transform them in a polyphonic setting.

The English Catholic Church and the Age of Mercantilism: Bishop Richard Challoner and the South Sea Company

Abstract This article argues that the commercial economy contributed to sustain the English Catholic Church during the eighteenth century. In particular, it analyzes the financial dealings of Bishop Richard Challoner, Vicar Apostolic of the London Mission (1758-1781). By investing in the stock market, Challoner funded charitable institutions and addressed the needs of his church. He used the profits yielded by the Sea Companies for a variety of purposes: from basic needs such as buying candles, to long-term projects such as funding female schools. Bishop Challoner contributes to a new narrative on Catholicism in England and enriches the literature on the Mercantilist Age. The new Atlantic economy offered an opening and Catholics seized it. By answering the needs of the new fiscal-state, the Catholic Church ensured its survival, secured economic integration, and eventually achieved political inclusion.

‘They Are Murderers’: The English Catholic Church and Provisional IRA Attacks on London

This article examines the English and Welsh Catholic Church's reaction to the Provisional Irish Republican Army (IRA) attacks on London during the Northern Ireland ‘Troubles’. English Catholic bishops vociferously condemned these attacks yet regularly faced criticism for their perceived inaction. Letters published in secular and religious newspapers, and also sent directly to English Catholic bishops, reveal a dismayed public who called for religious retribution in the form of excommunication. I argue IRA attacks on English soil fell into a ‘grey area’ of Church condemnation: a Catholic bishop would not comment on events outside his own nation. No Irish Catholic bishop had excommunicated an IRA member, so for an English bishop to do so would have been setting a precedent. However, the IRA’s shift to a bombing campaign in England had allowed English bishops to comment on the conflict in Northern Ireland. Subsequently, statements and actions by English bishops would directly impact on how Irish bishops could mediate the conflict in Northern Ireland. Provisional IRA attacks on London specifically garnered international press attention and greater focus on the reactions of the Catholic Archbishop of Westminster, amplifying the English Catholic Church’s response more broadly. This article highlights the evolving relationship between Irish and English bishops, from one of mutual anger to one of mutual understanding, through an examination of three attacks: the Old Bailey bombing (1973); the Harrods Bombing (1983); and the London Docklands Bombing (1996). Drawing on seldom discussed archival material, religious papers, and correspondence, this article elucidates the entangled relationship between English and Irish Churches, suggesting that such a complicated relationship, at times, hindered the Irish Catholic Church’s ability to mediate the conflict and aide the peace process.

Lay Catholic Support for Exiled Polish Intellectuals in Britain, 1942–1962

This article examines the hitherto unexplored role of lay Catholics in the tertiary education of Polish exiles in Britain, from the early 1940s to the beginning of the Second Vatican Council in 1962. It will examine the work of the Newman Association, a predominantly lay Catholic graduate society, as a case study to reveal how lay activism towards European exiles was influenced by a range of social, theological and political factors. It will highlight the ways in which support for Polish Catholic education could be manifested, including the establishment of a cultural hub in London, a scholarship programme to assist Polish students in British and Irish universities, and the development of cultural links with individuals and organisations within Poland. Ultimately, this article demonstrates the growing confidence of educated lay Catholics in breaking out of their historically subordinate role within the English Catholic Church in the years prior to Vatican II.

Mary and the Catholic Church in England, 1854-1893

The article offers description of the Marianism of the English Catholic Church — in particular as manifested in the celebration of the definition of the doctrine of the Immaculate Conception in 1854 and the solemn consecration of England to the Virgin in 1893 — in order to comment on the community's (and more particularly, its leadership's) changing perception of its identity and situation over the course of the later nineteenth century. In doing so, it places particular emphasis on the presence of apocalyptic belief, reflective and supportive of a profound alienation from contemporary English society, which was fundamental in shaping the Catholic body's modern history.

Catholic Gentry in English Society: The Throckmortons of Coughton from Reformation to Emancipation ed. by Peter Marshall, Geoffrey Scott (review)

Reviewed by: Catholic Gentry in English Society: The Throckmortons of Coughton from Reformation to Emancipation ed. by Peter Marshall, Geoffrey Scott Caroline Hibbard Catholic Gentry in English Society: The Throckmortons of Coughton from Reformation to Emancipation. Edited by Peter Marshall and Geoffrey Scott. [Catholic Christendom, 1300–1700.] (Burlington, VT: Ashgate Publishing. 2009. Pp. xvii, 282. $134.95. ISBN 978-0-7546-6432-1.) This work is an extended case study of a Catholic family that remained politically active and socially influential throughout this period—lay Catholic elites in a changing world. A solid but not aristocratic family based in Worcestershire and Warwickshire, the Throckmortons are distinguished especially by the fine archives that have permitted eight authors to range widely and deeply through four centuries of family life and place the family in its wider social, religious, and political context. The editors’ introduction is an accomplished survey of recent work on Catholicism in the “political classes,” alluding to the long importance of “occasional conformity” (aka church popery, p. 2) and the phenomenon of ideologically divided families, both illustrated by the Throckmortons. John Bossy, in his magisterial work The English Catholic Community (London, 1975), launched the modern study of post-Reformation Catholicism, although his chosen chronology had the community beginning with the Jesuit mission and the abandonment, as he saw it, of pre-Reformation forms so as to enable the emergence of Catholicism as one of the “varieties of nonconformity.” There are only two references in Bossy’s index to the Throckmorton family. Bossy was largely uninterested in “church popery” and pays no attention to the “Cisalpine” views of Joseph Berington. Nor does he devote much place in that work to the international dimension of English Catholicism. The emphases of this book are very different. John Courtenay Throckmorton, 5th baronet, would assert in 1806 “we are not sectaries” (p. 24), and the family’s sustained contacts with the Continent (especially Paris) shaped its political as well as religious outlook. A devout family before the Reformation, the family maintained throughout its history a close relationship with Benedictines as chaplains [End Page 348] and tutors, reminding readers of the sometimes neglected influence of monks as “missionary priests” in post-Reformation England. A number of women in the family became Benedictine nuns on the Continent; indeed, one theme this book shares with Bossy’s is its emphasis on the role of women in sustaining the faith. All the scrupulously researched essays cannot be examined in this space, but particular mention may be made of Geoffrey Scott’s essay on the eighteenth century. The family’s position was secured through tenacious marriage strategies that preserved Catholicism, enlarged the family wealth, and extended its social capital within the English elite. At the same time, the Throckmortons’ very Catholicism pulled them into the wider European world, where they viewed sympathetically the modernizing movements of the Enlightenment era. Thus, by the eighteenth century, the Throckmortons were patrons of Berington and members of a Cisalpine family marked more by political loyalism than by separatism. A sort of Catholic Whiggery emerged that assisted the family in its work for Catholic political emancipation; and Robert George Throckmorton, 8th baronet, would become in 1831 the first English Catholic MP after Emancipation. Ironically the next decades would see the restoration of the hierarchy, which ended the long lay hegemony over the English Catholic Church. This triumph of clericalism, part of what John O’Malley has called the “long nineteenth century” of Catholicism, was epitomized on its most negative side by Bishop William Bernard Ullathorne of Birmingham’s famous retort to Blessed John Henry Newman, “Who are the laity?” As the Church moves toward reconsidering some of the issues of clericalism, the lay role in the Church, and the relation of center to periphery, the story of the Throckmortons acquires a relevance that would not have been visible when Bossy wrote in 1975. That this is happening under the aegis of the first Jesuit pope reminds us that the path to renewal sometimes “works in mysterious ways,” to borrow the words of the Throckmortons’ friend, poet William Cowper. Caroline Hibbard University of Illinois at Urbana-Champaign Copyright © 2014 The Catholic University of America Press

‘Old Wine in New Bottles’: Renaissance Polyphony in the English Catholic Church during the Nineteenth and Early Twentieth Centuries

In the early nineteenth century there were three main styles of music performed in the English Catholic Church. First, there was plainchant, mainly that copied by John Francis Wade in the previous century and then refracted through arrangements by Samuel Webbe the elder, Samuel Wesley and Vincent Novello. Second, there was a native and, for its day, a fairly up-to-date style associated again with the two Webbes, Wesley and Novello. Third, there were Continental imports, especially grand masses, composed by Viennese Classical masters such as Mozart and Haydn, or Hummel and Weber. All three styles were developed and remained popular throughout the nineteenth century; but increasingly they were challenged by a revived interest in Renaissance-style polyphony, especially music composed between 1551 and 1650. This paper examines that development looking at, first, the general factors that encouraged it; second, the main stages in its revival; and third, the extent and effects of its influence and achievement.

Reformation, Politics and Polemics: The Growth of Protestantism in East Anglian Market Towns, 1500-1610 (review)

Reviewed by: Reformation, Politics and Polemics: The Growth of Protestantism in East Anglian Market Towns, 1500–1610 Nicholas Terpstra (bio) John Craig. Reformation, Politics and Polemics: The Growth of Protestantism in East Anglian Market Towns, 1500–1610 Ashgate. xiv, 267. US $89.95 Was the English Reformation a popular movement eagerly embraced by a devout people tired of ecclesiastical corruption, or was it an unwelcome change forced on a loyal Catholic population for political purposes? Dichotomies so stark hardly deserve an answer, but that in brief is the debate that has raged through English Reformation studies for the past few decades. For many centuries it seemed that England's natural Protestantism was the implicit and widely accepted Fortieth Article of Faith that followed on those thirty-nine doctrinal details that few paid much attention to. Yet twenty years ago, J.J. Scarisbrick, Eamon Duffy, and Christopher Haigh began publishing studies that documented the robust health of the English Catholic church before Henry VIII's 'great matter' and the continuing loyalty to it long after his death. When in doubt about the grand narrative, go local. Recent studies of the English Reformation have focused on particular communities or social groups in an effort to determine more clearly who believed what and when, in the hope that out of these local stories a new grand narrative might emerge. In Reformation, Politics and Polemics John Craig explores the religious views and practices of 'ordinary' or 'common' people by examining different dimensions of religious and political conflict in four East Anglian market towns (Mildenhall, Bury St Edmunds, Thetford, Hadleigh). In this case, 'common' people are merchants, artisans, and small landholders. They are frequently and, Craig believes, mistakenly described [End Page 395] as 'popular Pelagians' - that is, fundamentally ignorant of and indifferent to theology, but having an ethic based on the golden rule. They were loyal to Catholicism only in so far as they understood and could manipulate the spiritual calculus that underlay its rituals, and to Anglicanism only in order to keep out of trouble with church and state authorities. Craig aims to demonstrate that many common people were aware of theological fine points, that they took principled positions in contemporary debates, and that these religious divisions were carried over into local political disputes. He eschews the anthropological approach usually used to tease out these people's beliefs in preference for more traditional close readings of parish account books, council minutes, trial records, and correspondence. In Mildenhall, he focuses on the under-explored office of the churchwarden, whom he sees as an intermediary between local and ecclesiastical authorities. The churchwarden's accounts of income and expense on church fabric and activity tell much about the day-to-day adoption of or resistance to new religious forms by the common people, who elected this official from among their own number. In Bury St Edmunds, Craig explores the politics of reformation more closely, and particularly the fight between a conservative oligarchy that controlled significant properties and income through a local confraternity and a town council that became a route to power for a broader group of middling Protestant merchants and artisans. These factions divided on preaching, education, and control of ecclesiastical wealth, and in the end the informal power of the oligarchs was overcome by the formal power of the middling group, who went on to put a more definitely Protestant stamp on the town. In Thetford, Craig considers the matter of finely drawn religious labels and their use in political disputes. Finally, in Hadleigh, he reviews the activities of a series of preachers in order to test the validity of John Fox's description of the town as a 'university of the learned.' Craig digs deeply into archival sources, and cites widely from scholarly literature. The individual chapters offer solid and illuminating studies of the process of Reformation in towns and among people of lower rank. Craig makes a good case for considering market towns separately, and for taking seriously the theological self-consciousness of merchants and artisans. Yet these are essentially four separate studies rather than four approaches to a single theme. They vary in length, subject matter, and focus, and the interpretive framework...

John Lingard's History of the English Reformation: History or Apologetics?

JOHN LINGARDS HISTORY OF THE ENGLISH REFORMATION: HISTORY OR APOLOGETICS? John Vidmar, O.P.* "People in the 19th century are too wise for such trash as forms Popery" {Gentleman's Magazine, 89 [April, 1819], 343). In 1819 John Lingard published three volumes of his History ofEngland .1 His would be the first attempt by a Roman Catholic in modern times to write a comprehensive history of England. Five hundred copies of these volumes, concerned with the pre-Reformation period, were sold within eight days. In 1820 and 1823, the volumes on the Reformation were published, and they have provided a battleground for historians ever since. Even recently, Lingard has attracted the attention of several critics who find his work to be too highly charged with the emancipation debate of the early 1800's, and too manipulative of the reading public. Rosemary O'Day in The Debate on the English Reformation (1986), gives Lingard a thorough and measured treatment, and contends that Lingard's motives in writing about the English Reformation were primarily political, i.e., to bring about Catholic Emancipation . This criticism, of course, begs the question whether Lingard's history is accurate or not, but it also implies that Lingard, with such political motivation, could not help but be misled by historical events or give them an inaccurate interpretation.John Kenyon complained in The History Men (1984) that Lingard was less than honest: "There is something repugnant in his willingness initially to pander to Protestant prejudice , then alter his work in subsequent editions, when the 'enemy' was off his guard."2 At the University of Canterbury Philip Cattermole seconded this with a doctoral dissertation (1984) entirely devoted to the 'Father Vidmar is an assistant professor of church history at the Dominican House of Studies, Washington, D.C. 1In the pages that follow, the terms the "Church," "Catholic Church," and "English Catholic Church," all refer to the Roman Catholic Church and should not be confused with the Church of England. John Kenyon, The History Men (London, 1983), p. 86. 383 384JOHN UNGARD'S HISTORY OF THE ENGUSH REFORMATION thesis that Lingard was a calculating apologist, " [balancing] phrases to please the Roman Catholics with those to please the Protestants."3 Thus, the main arguments against Lingard's account of the English Reformation can be grouped under two headings: that Lingard's motives were so political as to preclude the writing of good history, and that Lingard was consciously deceptive in his presentation—i.e., the real Lingard emerged in later editions only after he had established his reputation. These two arguments come together because of Lingard's Roman Catholicism, which dictated how he would approach the Emancipation debate and how (cautiously) he would approach his original audience. And these criticisms fail as a result—not because such arguments are not without validity, but because their obsession with Lingard 's religion causes them to miss the point. Lingard made mistakes, and sometimes very big mistakes, but he did not make them because he was a Roman Catholic. The understanding that Lingard was an unashamed apologist for Roman Catholicism is not new. As soon as Lingard's Reformation volumes appeared, John Allen wrote in the Edinburgh Review in 1825 to warn his readers that Lingard's History was replete with bias, and that the author's "passions are warmed whenever the honor of his Church is at stake."4 At the same time, the Eclectic Review, far more contentiously, found Lingard's treatment ofAnne Boleyn "rancorous," and this was "but a specimen (and by no means the worst) of the spirit in which Dr. Lingard 's volumes are written."5 And Thomas Babington Macaulay was mocking in his reference to Lingard as an advocate: The practice of distorting narrative into a conformity with theory is a vice not as unfavorable as at first sight it may appear. . . . We have compared the writers who indulge in it to advocates; and we may add, that their conflicting fallacies, like those of advocates, correct each other. ... A tribunal will decide a judicial question most fairly when it has heard two able men argue, as unfairly as possible, on the two opposite sides of it. . . . This is...

A pre-modern interpretation of the modern: the English Catholic church and the ‘social question’ in the early twentieth century

Towards the close of the first decade of the twentieth century there emerged an organized movement within the English Catholic Church which can be distinguished as Social Catholicism. The Catholic Social Guild (CSG), which was founded at the Catholic Truth Society Conference in September 1909, largely represented Social Catholicism in England and, as such, constitutes the focal point of this paper. This small body comprised laypeople, secular priests, and members of religious orders. Of the lay component a significant number of middle-class converts to Catholicism were prominent; whilst at parish level working men and women were recruited largely through schemes of social study. Social Catholicism represented a novel phenomenon not only because of its essential focus upon addressing some of the more intractable social problems of the day but also because it embodied an inherently different social rationale from that of more mainstream Catholic endeavour in this field. Looking back to the Church of medieval times, Social Catholicism perceived an ideal Church which, through its social precepts and actions, had exerted an exemplary socio-economic influence. Moreover such an historical precedent might embody the answer to the ‘social question’ – a multiform modern problematic – provided the Catholic Church could transform its past experience of a pre-modern social engagement into initiatives of theoretical and practical relevance to the modern situation.

The Stripping of the Altars by Eamon Duffy

BOOK REVIEWS 357 paint the trends of an age in impressionistic strokes backed by a formidable , indeed overwhelming, amount of research (as indicated in the impressive footnotes, pp. 209-252). Yet, as in any masterpiece, one can find a few flaws: sometimes (particularly in Part II), the leitmotiv of " Church and Culture " gets obscured in the details; also, while some portraits, like those of Schell and Hertling, are captivating, others, like those of Schmid and Schanz, seem perfunctory. There are a few typographical errors and other errata; in particular, the Oxford Movement began in 1833, not 1883 (as in the "Synchronology," p. 2) ; also the data on the number and the percentage of German Catholics do not correspond (p. 249, n. 37). Yet, such minor criticisms aside, this work is a notable addition to the literature on nineteenth century theology. The Catholic University of America Washington, D.C. JOHN T. FORD, c.s.c. The Stripping of the Altars. By EAMON DUFFY. New Haven: Yale University Press, 1992. Pp. 608. $45.00 (cloth). Eamon Duffy's most recent contribution to the debate about the Eng· lish Reformation is a two-edged sword. His goal is to correct two very different errors about the English Reformation, the classic one, the " Whig version," lately and brilliantly set forth by A. G. Dickens in his English Reformation (1964), and the other, the more recent "discontinuity " thesis of John Bossy (The English Catholic Community, 1580-1850) and Hugh Aveling (The Handle and the Axe). Something must be known about the two theses before Duffy's work can be fully appreciated. The Whig Version is the idea that the English Reformation was the necessary, popular, and wholesome reaction to centuries of superstition, corruption, and clerical manipulation by the Roman Church. The people conquered because the people were right. There was Good Queen Bess who was Protestant, and Bloody Mary who was Catholic. It is a theory which has held sway in the popular (and even the intellectual) mind of England for the last four hundred years. Bossy and Aveling make the combined (and seemingly different) point that the Roman Catholic Church which re-surfaced in England in the 1800s cannot lay claim to representing the Church catholic because it broke radically with its own traditions in the late 1500's. Trent had no effect on a dwindling English Catholic Church, which became no more than a separating community. Aveling curiously uses an in- 358 BOOK REVIEWS organic example to underline his contention that there was an organic discontinuity. His grandfather's axe had hung over the mantel and eventually had its blade and handle replaced. The Roman Catholic Church in England, said Aveling, was continuous with its medieval counterpart only in the same sense that the axe over the mantel is the same as his grandfather's. It is a theory which depends on Dickens because it makes popularity, or the majority, the determining factor of the Church catholic. Refuting all of this is a big order and is accomplished most effectively in Duffy's encyclopedic account of the pre-Reformation Church. This information has long been the missing piece of the Reformation puzzle, and Duffy has finally catalogued it-with results that are devastating to the causes of the above-mentioned historians. Duffy has found, through the same exacting local research that is being applied to the English Reformation itself, that the pre-Reformation Catholic Church was not corrupt and was popularly practiced by both peasants and gentry. Related to this, Duffy discovers that the distinction between the educated spirituality of the elite and the " superstitious " practices of the illiterate populace was not so decisive as has been proposed by Jean Delumeau . Invocations against the devil, for example, were not the exclusive domain of illiterate husbandmen, hut were part of the mainstream , both clerical and lay, educated and uneducated, and found expression in the liturgy itself. " They did not have a different religion. . . . Late medieval Catholicism was a broad Church" (p. 298). Furthermore , Duffy finds that this pre-Reformation Church was well-informed as to the meaning of sacraments, ceremonies, and creed, and was in good shape morally when the Reformation struck. Duffy accomplishes...

Plainchant in the Eighteenth-Century English Catholic Church

Certainly, by the last quarter of the eighteenth century, plain-chant performance in England had become inelegantly laborious, a fact much bemoaned by would-be chant-lovers.

Making Catholic Spaces: Women, Decor, and Devotion in the English Catholic Church, 1840-1900

Nanda took in her surroundings… At the end of the corridor stood a statue of Our Lord in white robes wearing a red, thorn-circled heart on his breast like an order. The bent head with its pale brown hair and beard was girlish and gentle; the brass halo had been polished till it winked and reflected each flicker of the little glass lamp that burned on the pedestal… At the end of the passage hung a large oil painting of Our Lord, showing his five wounds … Between the lines [of desks] stood a statue of Our Lady, supported on each side by angels with folded wings and flying girdles. Nanda thought it was a privilege to be near so holy company. Her desk was empty but for a small picture of the Sacred Heart gummed inside the lid. … ‘I never thought there were so many holy pictures in the world,’ she thought to herself. Every room she had entered since she had arrived at the Convent of the Five Wounds had had its picture or statue.’

Book Reviews

Book Reviewed in this article: Women in Hellenistic Egypt from Alexander to Cleopatra. By Sara B. Pomeroy. Fathers and Daughters in Roman Society: Women and the Elite Family. By Judith P. Hallett. The Christians as the Romans Saw Them. By Robert L. Wilken. Les troupes auxiliares de l'armée romaine en Maurétanie Céarienne sous le Haut‐Empire. By Nacéra Benseddik. The Roman Army in Britain. By P. A. Holder. The Governance of Anglo‐Saxon England, 500–1087. By H. R. Loyn. Old Age in Preindustrial Society. Edited by Peter N. Stearns. TheBritish Empire,1558–1983. By T. O. Lloyd. Augustan England Professions, State and Society. 1680–1730. By Geoffrey Holmes. The Younger Pitt: The Reluctant Transition. By John Ehrman. Archetypes and Ancestors: Palaeontology in Victorian London 1850–1875. By Adrian Desmond. The English Catholic Church in the Nineteenth Century. By Edward Norman. The Origins of Anglo‐American Radicalism. Edited by Margaret and James Jacob. The Making of British Colonial Development Policy, 1914–1940, By Stephen Constantine. Political Violence in Ireland: Government and Resistance Since 1848. By Charles Townshend. Republicans and Imperialists: Anglo‐Irish Relations in the 1930s. By Deirdre McMahon. Vive le Roi: A History of the French Coronation from Charles V to Charles X. By Richard A. Jackson. Money and Power in Fifteenth‐Century France. By Harry A. Miskimin. Church and Community in the Diocese of Lyon, 1500–1789. By Philip T. Hoffman. Historians and the Law in Postrevolutionary France. By Donald R. Kelley. The Conquest of the Sahara. By Douglas Porch. Crime, Madness, and Politics in Modern France: The Medical Concept of National Decline. By Robert A. Nye. Pierre‐Joseph Proudhon and the Rise of French Republican Socialism. By K. Steven Vincent. The Casablanca Connection: French Colonial Policy, 1936–1943. By William A. Hoisington, Jr. Political Violence and the Rise of Nazism: The Storm Troopers in Eastern Germany, 1925–1934. By Richard Bessel. Women's Suffrage and Social Politics in the French Third Republic. By Steven C. Hause with Anne R. Kenney. We Men Who Feel Most German: A Cultural Study of the Pan‐German League, 1886–1914. By Roger Chickering. Women, Nazis and Universities: Female University Students in the Third Reich, 1933–1945. [Contributions in Women's Studies, No. 54.] By Jacques R. Pauwels. Bread and salt: A Social and Economic History of Food and Drink in Russia. By R. E. F. Smith and David Christian. Understanding Imperial Russia: State and Society in the Old Regime. By Marc Raeff. The Soviet Union and the struggle for Collective Security in Europe, 1933–39. By Jonathan Haslam. China and the. Overseas Chinese in the United States, 1868–1911. By Shih‐shan Henry Tsai. The Great Father: The United States Government and the American Indians. By Francis Paul Prucha. Liberty a Better Husband. Single Women in America: The Generations of 1780–1840. By Lee Virginia Chambers‐Schiller. The Public Lands in Jacksonian Politics. By Daniel Feller. Immigrants in the Valler: Irish, Germans, and Americans in the Upper Mississippi Country, 1830–1860. By Mark Wyman. The Civil War Party System: The Case of Massachusetts, 1848–1876. By Dale Baum. Three Who Dared. Prudence Crandall, Margaret Douglass, Myrtilla Miner: Champions of Antebellum Black Education. By Philip S. Foner and Josephine F. Pacheco. War, Foreign Affairs, and Constitutional Power: 1829–1901. By Henry Bartholomew Cox. Industrialization and Southern Society, 1877–1984. [New Perspectives on the South Series.] By James C. Cobb. Children of the City, At Work and At Play. By David Nasaw. Actors and American Culture, 1880–1920. By Benjamin McArthur. Railroads, Reconstruction, and the Gospel of Prosperity. By Mark W. Summers. American Enterprise in Foreign Markets: Studies of Singer and International Harvester in Imperial Russia. By Fred V. Carstensen. The Stars and Stripes: Doughboy Journalism in World War I. [Contributions in Military History, No. 37.] By Alfred E. Cornebise. Hood, Bonnet Q Little Brown Jug: Texas Politics, 1921–1928. By Norman D. Brown. Dubious Alliance: The Making of Minnesota's DFL Party. By John Earl Haynes. The Great “Red Menace”: United States Prosecution of American Communists, 1947–1952. By Peter L. Steinberg. The Presidency of Harry S. Truman. [American Presidency Series.] By Donald R. McCoy. The Truman Scandals and the Politics of Morality. By Andrew J. Dunar. America's Forgotten Wars: The Counterrevolutionary Past and Lessons for the Future. By Sam C. Sarkesian. Economics and World Power: An Assessment of American Diplomacy Since 1789. Edited by William H. Becker and Samuel F. Wells, Jr.

The English Catholic Church in the Nineteenth Century

The English Catholic Church in the Nineteenth Century

The English Catholic Church in the Nineteenth Century. Edward Norman

Previous articleNext article No AccessBook ReviewsThe English Catholic Church in the Nineteenth Century. Edward Norman Norman GashNorman Gash Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Modern History Volume 58, Number 1Mar., 1986 Article DOIhttps://doi.org/10.1086/242980 Views: 1Total views on this site Copyright 1986 The University of ChicagoPDF download Crossref reports no articles citing this article.

The English Catholic Church in the Nineteenth Century

The English Catholic Church in the Nineteenth Century

‘The Times are Fast Approaching’: Bishop Charles Walmesley OSB (1722–1797) as Prophet

For English Catholics the eighteenth century has justifiably been termed ‘the age of Challoner’, because Richard Challoner, vicar apostolic of the London District between 1758 and 1781, left a distinctive mark on the character of the English Catholic Church through his long period in office at a formative period and through his many popular spiritual books and pamphlets. Challoner's pre-eminence has tended to diminish the stature of all other bishops appointed as vicars apostolic to the four districts in England and Wales during the course of the century. The only other vicar apostolic who came close to Challoner was the Benedictine monk, Charles Walmesley, a near-contemporary and coadjutor in the Western District from 1756 to 1764, when he became vicar apostolic of that district until his death in 1797. Although Walmesley's published works were far fewer than Challoner's, they demonstrated a wider range of interests and a more original mind. For, while Challoner has often been taken as the representative eighteenth-century English Catholic clergyman, the main feature of his mind, a dread of innovation, prevented him from tuning his theology to the new world of eighteenthcentury scientific and philosophical enquiry.