In this, the authors capture the turmoil as Elizabeth’s reign drew to a close without any official heir, when all parties saw the chance to publicly lobby for their position, not only Catholic but also Protestant. The questions at play touched on religious pluralism, relations between the state and religion, the authority of the monarch and from where it is drawn. On the Catholic side, it was not simply a question of survivalists versus new missionary zeal, but different visions of what the Catholic Reformation might look like in England. It became a tussle between episcopal authority, state power and papal jurisdiction. Inevitably, the cast of players and the discussion could be headspinning for those not at least a little familiar with the period. At the book’s start, the authors provide a very helpful list of the main players, as well as a timeline that puts the controversy against wider national matters, such as treaty negotiations. The authors cleverly cover a lot of different angles on the controversy, though it might have been worth considering how the fanatical appellant William Watson and his more extreme colleagues tapped into wider European antiJesuit polemic. There is also one unexplained element of the book: why do the authors refer to Robert Parsons, rather than Persons? The former spelling has generally been discarded, including by the Persons correspondence project. These, though, are minor quibbles. More important is that Lake and Questier convince with their thesis that the Archpriest Controversy offers a neglected window into the workings of the early modern public sphere. It is an attempt to recover what mattered to the protagonists, not just about the clerical matters at play or questions of the succession, but also wider ambitions and philosophies. Written in the authors’ typically punchy style, All Hail to the Archpriest should be required corrective reading for those who still believe the story of postReformation England can be told as if Catholics had disappeared from the scene, only to emerge whenever a handy scapegoat was required.
{"title":"James Kelly, English Convents in Catholic Europe, c. 1600−1800, Cambridge: Cambridge University Press, 2020, pp. viii + 226, £75, ISBN: 9781108479967","authors":"Laurence Lux‐Sterritt","doi":"10.1017/bch.2020.21","DOIUrl":"https://doi.org/10.1017/bch.2020.21","url":null,"abstract":"In this, the authors capture the turmoil as Elizabeth’s reign drew to a close without any official heir, when all parties saw the chance to publicly lobby for their position, not only Catholic but also Protestant. The questions at play touched on religious pluralism, relations between the state and religion, the authority of the monarch and from where it is drawn. On the Catholic side, it was not simply a question of survivalists versus new missionary zeal, but different visions of what the Catholic Reformation might look like in England. It became a tussle between episcopal authority, state power and papal jurisdiction. Inevitably, the cast of players and the discussion could be headspinning for those not at least a little familiar with the period. At the book’s start, the authors provide a very helpful list of the main players, as well as a timeline that puts the controversy against wider national matters, such as treaty negotiations. The authors cleverly cover a lot of different angles on the controversy, though it might have been worth considering how the fanatical appellant William Watson and his more extreme colleagues tapped into wider European antiJesuit polemic. There is also one unexplained element of the book: why do the authors refer to Robert Parsons, rather than Persons? The former spelling has generally been discarded, including by the Persons correspondence project. These, though, are minor quibbles. More important is that Lake and Questier convince with their thesis that the Archpriest Controversy offers a neglected window into the workings of the early modern public sphere. It is an attempt to recover what mattered to the protagonists, not just about the clerical matters at play or questions of the succession, but also wider ambitions and philosophies. Written in the authors’ typically punchy style, All Hail to the Archpriest should be required corrective reading for those who still believe the story of postReformation England can be told as if Catholics had disappeared from the scene, only to emerge whenever a handy scapegoat was required.","PeriodicalId":41292,"journal":{"name":"British Catholic History","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/bch.2020.21","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41824336","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article offers a reading of nineteenth-century Roman Catholic theology through the sacred art produced by and for women religious. The practices and devotions that the article explores, however, are not those that drew from the institutional Church but rather from the legacies of mysticism, many of which were shaped in women’s religious communities. Scholars have proposed that mysticism was stripped of its intellectual legitimacy and relegated to the margins of theology by post-Enlightenment rationalism, thereby consigning female religious experience to the politically impotent private sphere. The article suggests, however, that, although the literature of women’s mysticism entered a period of decline from the end of the Counter-Reformation, an authoritative female tradition, expressed in visual and material culture, continued into the nineteenth century and beyond. The art that emerged from convents reflected the increasing visibility of women in the Roman Catholic Church and the burgeoning of folkloric devotional practices and iconography. This article considers two paintings as evidence that, by the nineteenth century, the aporias1 of Christian theology were consciously articulated by women religious though the art that they made: works which, in turn, shaped the creed and culture of the institutional Church. In so doing, the article contributes to the growing body of scholarship on the material culture of religion.
{"title":"‘Artists Hidden from Human Gaze’: Visual Culture and Mysticism in the Nineteenth-Century Convent","authors":"K. Jordan","doi":"10.1017/bch.2020.18","DOIUrl":"https://doi.org/10.1017/bch.2020.18","url":null,"abstract":"This article offers a reading of nineteenth-century Roman Catholic theology through the sacred art produced by and for women religious. The practices and devotions that the article explores, however, are not those that drew from the institutional Church but rather from the legacies of mysticism, many of which were shaped in women’s religious communities. Scholars have proposed that mysticism was stripped of its intellectual legitimacy and relegated to the margins of theology by post-Enlightenment rationalism, thereby consigning female religious experience to the politically impotent private sphere. The article suggests, however, that, although the literature of women’s mysticism entered a period of decline from the end of the Counter-Reformation, an authoritative female tradition, expressed in visual and material culture, continued into the nineteenth century and beyond. The art that emerged from convents reflected the increasing visibility of women in the Roman Catholic Church and the burgeoning of folkloric devotional practices and iconography. This article considers two paintings as evidence that, by the nineteenth century, the aporias1 of Christian theology were consciously articulated by women religious though the art that they made: works which, in turn, shaped the creed and culture of the institutional Church. In so doing, the article contributes to the growing body of scholarship on the material culture of religion.","PeriodicalId":41292,"journal":{"name":"British Catholic History","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/bch.2020.18","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45270094","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Christian Cabala, a Christianised version of Jewish mysticism originating in Renaissance Italy, reached England in the early sixteenth century and was met with a variety of responses from English Catholics in the Reformation period. While ‘cabala’ was used as a slur by both Protestant and Catholic polemicists, Robert Persons drew positively from the work of the Italian cabalist Pietro Galatino, and in 1597 Sir Thomas Tresham, then a prisoner at Ely, described in detail a complex cabalistic design to decorate a window. While the Christian Cabala was only one source of inspiration for Tresham, he was sufficiently confident in his cabalistic knowledge to attempt manipulations of names of God in his designs for the window at Ely and to insert measurements of cabalistic significance in the gardens on his Lyveden estate. Persons’s and Tresham’s willingness to draw on Christian cabalism even after its papal condemnation suggests the intellectual independence of English Catholics, who were prepared to make use of esoteric traditions to bolster their faith. The evidence for experiments with cabalism by a few English Catholics highlights the need for further re-evaluation of the significance of esoteric traditions within the English Counter-Reformation and the eclectic nature of post-Reformation English Catholic mysticism.
基督教的卡巴拉是犹太神秘主义的基督教化版本，起源于文艺复兴时期的意大利，在16世纪早期到达英国，在宗教改革时期遭到了英国天主教徒的各种回应。虽然“卡巴拉”被新教和天主教的辩论家用作诽谤，但罗伯特·珀森斯(Robert Persons)积极地借鉴了意大利阴谋主义者彼得罗·加拉蒂诺(Pietro Galatino)的作品，1597年，当时在伊利监狱(Ely)的囚犯托马斯·特雷山爵士(Sir Thomas treham)详细描述了一种复杂的阴谋主义设计来装饰窗户。虽然基督教的卡巴拉只是特雷沙姆的灵感来源之一，但他对自己的神秘主义知识有足够的信心，在伊利的窗户设计中尝试操纵上帝的名字，并在他的莱维登庄园的花园中插入具有神秘主义意义的尺寸。即使在罗马教皇谴责基督教阴谋论之后，Persons和Tresham仍然愿意利用它，这表明英国天主教徒在思想上的独立性，他们准备利用深奥的传统来支持他们的信仰。少数英国天主教徒对卡布主义的实验表明，需要进一步重新评估英国反宗教改革中深奥传统的重要性，以及改革后英国天主教神秘主义的折衷性质。
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{"title":"Liam Peter Temple, Mysticism in Early Modern England, Woodbridge: The Boydell Press, 2019, pp. x + 221, £60.00, ISBN: 9781783273935","authors":"F. Young","doi":"10.1017/bch.2020.9","DOIUrl":"https://doi.org/10.1017/bch.2020.9","url":null,"abstract":"","PeriodicalId":41292,"journal":{"name":"British Catholic History","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2020-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/bch.2020.9","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48722581","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Matthew J. Smith, Performance and Religion in Early Modern England: Stage, Cathedral Wagon, Street. ReFormations: Medieval and Early Modern, IndianaL University of Notre Dame Press, 2019, pp. xi-xiii + 388, ISBN 9780268104658.
{"title":"Situating performance in early modern England","authors":"A. Streete","doi":"10.1017/bch.2020.4","DOIUrl":"https://doi.org/10.1017/bch.2020.4","url":null,"abstract":"Matthew J. Smith, Performance and Religion in Early Modern England: Stage, Cathedral Wagon, Street. ReFormations: Medieval and Early Modern, IndianaL University of Notre Dame Press, 2019, pp. xi-xiii + 388, ISBN 9780268104658.","PeriodicalId":41292,"journal":{"name":"British Catholic History","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2020-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/bch.2020.4","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43939513","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ten by Edmund Campion, which are currently held in private archives. Jan Graffius’s chapter contains beautiful photographs of some of the relics and reliquary illustrations in the collections of Stonyhurst College. The appendix at the end of Ana Sáez-Hidalgo’s chapter provides a transcription of the book inventories she examined in the Escorial Library. The additional resources that the volume provides, in the way of high-resolution photographs of manuscripts and annotated book pages, as well as transcriptions of some archival materials in the United Kingdom and continental Europe, will make it a useful resource for graduate students. The volume may also be of use to those teaching on various aspects of English Catholicism, post-Tridentine Catholicism, and Catholic missions to undergraduates. As the title indicates, this is a book about England and mainland Europe, with other parts of the British Isles and the rest of the early modern world making only brief appearances. The Scottish Jesuit mission, for instance, is mentioned in Thomas McCoog’s chapter, and while Christopher Gillet brings an Atlantic dimension into his essay on the Oath of Allegiance, the book’s claim to demonstrate that the English Jesuit mission was fully part of a global missionary network might have been made stronger with more consideration of connections to Catholic missions outside of Europe. That being said, the collection amply demonstrates the integration of English Catholicism into the wider European Catholic Church. The essays stand out particularly in their demonstration of the depth and geographical breadth of the cultural connections between Catholics in England and continental Europe, which is in part facilitated by the thematic focus on the Jesuits (the book is part of Brill’s Jesuit Studies series). On the whole, the volume paints a vibrant picture of the intellectual, artistic, and literary contributions of English Jesuits to the Society’s missions in early modern Europe, and enriches our understanding of the Jesuits’ significance in cultivating ties between English Catholics and their European neighbours.
{"title":"Victoria Van Hyning, Convent Autobiography: Early Modern English Nuns in Exile, Oxford: Oxford University Press for The British Academy, 2019, pp. xxviii + 388, £85, ISBN: 978-0-19-726657-1","authors":"Jaime Goodrich","doi":"10.1017/bch.2020.8","DOIUrl":"https://doi.org/10.1017/bch.2020.8","url":null,"abstract":"ten by Edmund Campion, which are currently held in private archives. Jan Graffius’s chapter contains beautiful photographs of some of the relics and reliquary illustrations in the collections of Stonyhurst College. The appendix at the end of Ana Sáez-Hidalgo’s chapter provides a transcription of the book inventories she examined in the Escorial Library. The additional resources that the volume provides, in the way of high-resolution photographs of manuscripts and annotated book pages, as well as transcriptions of some archival materials in the United Kingdom and continental Europe, will make it a useful resource for graduate students. The volume may also be of use to those teaching on various aspects of English Catholicism, post-Tridentine Catholicism, and Catholic missions to undergraduates. As the title indicates, this is a book about England and mainland Europe, with other parts of the British Isles and the rest of the early modern world making only brief appearances. The Scottish Jesuit mission, for instance, is mentioned in Thomas McCoog’s chapter, and while Christopher Gillet brings an Atlantic dimension into his essay on the Oath of Allegiance, the book’s claim to demonstrate that the English Jesuit mission was fully part of a global missionary network might have been made stronger with more consideration of connections to Catholic missions outside of Europe. That being said, the collection amply demonstrates the integration of English Catholicism into the wider European Catholic Church. The essays stand out particularly in their demonstration of the depth and geographical breadth of the cultural connections between Catholics in England and continental Europe, which is in part facilitated by the thematic focus on the Jesuits (the book is part of Brill’s Jesuit Studies series). On the whole, the volume paints a vibrant picture of the intellectual, artistic, and literary contributions of English Jesuits to the Society’s missions in early modern Europe, and enriches our understanding of the Jesuits’ significance in cultivating ties between English Catholics and their European neighbours.","PeriodicalId":41292,"journal":{"name":"British Catholic History","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2020-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/bch.2020.8","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46690947","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Cara Delay, Irish Women and the Creation of Modern Catholicism, 1850–1950, Manchester: Manchester University Press, 2019, pp. x + 253, £80.00, ISBN: 978-1-5261-3639-8","authors":"Niamh NicGhabhann","doi":"10.1017/bch.2020.10","DOIUrl":"https://doi.org/10.1017/bch.2020.10","url":null,"abstract":"","PeriodicalId":41292,"journal":{"name":"British Catholic History","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2020-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/bch.2020.10","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47017605","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the course of his long career (1865–1892) as Archbishop of Westminster and head of England’s Catholic Church, Henry Edward Manning articulated a position on the engagement of voluntary religious organizations like the Church with the liberal state, now understood, at least in the British context, as religiously neutral and responsive to public opinion through increasingly democratic forms of government and mediated through political parties. The greatest test and illustration of this position was his involvement in Irish Home Rule, where he deferred to the Irish hierarchy in their support of Charles Stuart Parnell’s Irish Parliamentary Party against his own inclinations and the immediate interests of the Catholic population in England. Manning’s position was in sharp contrast to that of Pope Leo XIII, who negotiated directly with Otto von Bismarck, and over the heads of the hierarchy and Germany’s Catholic Centre Party, to end the Kulturkampf. Thus Manning worked out a modus vivendi for the Church in relation to the liberal, democratic state that anticipates in many ways the practice of the Church in politics today.
亨利·爱德华·曼宁（Henry Edward Manning）在其担任威斯敏斯特大主教和英国天主教会领袖的漫长职业生涯中（1865年至1892年），阐明了一个立场，即让教会等自愿宗教组织与自由国家接触，至少在英国背景下，宗教中立，通过日益民主的政府形式和通过政党进行调解来回应公众舆论。这一立场的最大考验和例证是他参与了爱尔兰自治，在那里，他听从爱尔兰高层的意见，支持查尔斯·斯图尔特·帕内尔的爱尔兰议会党，违背了他自己的意愿和英格兰天主教人口的直接利益。曼宁的立场与教皇利奥十三世的立场形成了鲜明对比，后者直接与奥托·冯·俾斯麦谈判，并越过等级制度和德国天主教中心党的首脑，以结束库尔图尔坎普夫。因此，曼宁为教会制定了一个与自由民主国家相关的临时办法，该国家在许多方面预见了教会在当今政治中的实践。
{"title":"Engaging the liberal state: Cardinal Manning and Irish home rule","authors":"J. V. von Arx","doi":"10.1017/bch.2020.2","DOIUrl":"https://doi.org/10.1017/bch.2020.2","url":null,"abstract":"In the course of his long career (1865–1892) as Archbishop of Westminster and head of England’s Catholic Church, Henry Edward Manning articulated a position on the engagement of voluntary religious organizations like the Church with the liberal state, now understood, at least in the British context, as religiously neutral and responsive to public opinion through increasingly democratic forms of government and mediated through political parties. The greatest test and illustration of this position was his involvement in Irish Home Rule, where he deferred to the Irish hierarchy in their support of Charles Stuart Parnell’s Irish Parliamentary Party against his own inclinations and the immediate interests of the Catholic population in England. Manning’s position was in sharp contrast to that of Pope Leo XIII, who negotiated directly with Otto von Bismarck, and over the heads of the hierarchy and Germany’s Catholic Centre Party, to end the Kulturkampf. Thus Manning worked out a modus vivendi for the Church in relation to the liberal, democratic state that anticipates in many ways the practice of the Church in politics today.","PeriodicalId":41292,"journal":{"name":"British Catholic History","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2020-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/bch.2020.2","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45552120","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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