bluuebunny/crossref_metadata_2025 huggingface dataset:
‘Yes, My Lord’: Some Eighteenth and Nineteenth Century Bishops and the Institute of the Blessed Virgin Mary
Authors: Kirkus M. Geoffrey
Published: July 2016

That we may freely and consistently persevere in our intention … we will that … all and each of ours shall make a vow never to seek directly or indirectly nor to allow others to seek … that except the Chief Pontiff to whom alone we humbly beg to be subject, any religious order whatsoever or any person whomsoever or any bishop or any one else appointed by the Pope to visit us, should have us so committed to his charge as to exercise over us authority, power, or jurisdiction.

(Memorial of Mary Ward, translated from the Latin original, Archivum Romanum Societatis Jesu, Anglia 31, 11, pp. 675-685).

The above are strong words, even from a forthright Yorkshirewoman, and they are almost startling when one considers how submissive, personally, was their author to all authority in the Church. But, in this Memorial, Mary Ward describes the constitution she envisages for her Institute. The firm lines she draws are even more accentuated in her Third Plan of 1622: ‘We most humbly beg that the entire hierarchical structure of this work should depend entirely on the Holy See and not on any other authority’. Another document headed Reasons why we may not alter makes it clear that the proposals admit of no compromise. The genesis of this attitude is not far to seek. Mary Ward considered she had received divine intimation that she was to undertake some new work to the greater glory of God and for this she was to follow St. Ignatius’ Society of Jesus with its direct responsibility to the Holy See. Sr. Immolata Wetter points out that Mary Ward’s ideas were further sharpened by the contemporary situation of the Catholic Church in England: ‘adherence to the primacy of the Pope distinguished the English martyrs and confessors of the faith. For their loyalty to the Vicar of Christ these brave men and women suffered restrictions both in public and private life.
‘The Difficulties of Protestantism’: Bishop Milner, John Fletcher and Catholic Apologetic against the Church of England in the era from the First Relief Act to Emancipation, 1778–1830
Authors: Nockles Peter B.
Published: July 2016

‘It is an old theory of ours, that there are very few of the positions assumed by the antagonists of the Catholic church, which may not be turned against each other, with far more effect than they carry against the common adversary whom they all seek to assail. A skilful use of the weapons employed against each other by various sects of Protestantism, in their internecine warfare, would supply one of the most curious, and we will venture to say, one of the most solid and convincing arguments of the truth of the Catholic religion to be found in the whole range of polemical literature’.

(Dublin Review, 1855).

Anti-Catholicism, represented in the era of the eve of Emancipation by a richgenreof polemical literature focusing on the supposed ‘difficulties of Romanism’, has been the subject of much recent study; notably for the eighteenth century by Colin Haydon, and for the nineteenth, by Walter Amstein, Edward Norman, D. G. Paz, Walter Ralls, F. M. Wallis and John Wolffe. In contrast, English Catholic controversial writing against the Church of England, focusing on what one Catholic writer (in a conscious reversal of the stock Anglican polemical title) called the ‘difficulties of Protestantism’, with notable exceptions such as Sheridan Gilley, Leo Gooch and Brian Carter, 5 has been comparatively neglected for the half century prior to the dawn of the Oxford Movement in 1833.
Two Autobiographical Narratives of Conversion: Robert Hugh Benson and Ronald Knox
Authors: Marshall George
Published: July 2016

Ever since the Reformation, and increasingly since the example set by Newman, the Church of England has had to contend with the lure of Rome; in every generation there have been clergymen who converted to the Roman Catholic Church, a group either statistically insignificant or a momentous sign of the future, depending on one’s viewpoint. From the nineteenth century Newman and Manning stand out. From the first two decades of the twentieth century among the figures best remembered are Robert Hugh Benson (1871–1914) and Ronald Arbuthnot Knox (1888–1957). They are remembered, not because they were more saintly or more scholarly than others, but because they were both writers and therefore are responsible for their own memorials. What is more, they both followed Newman in publishing an account of the circumstances of their conversion. This is agenrewhich continues to hold interest. The two works demonstrate, among other things, the continuing influence of Newman’s writings about the identity of the Church.
Wentworth and the Northern Recusancy Commission
Authors: Pogson Fiona
Published: July 2016

In June 1629 Thomas, Viscount Wentworth was given control of the Northern Commission for Compounding with Recusants and appointed Receiver-General of northern recusant revenues. He was already Lord President of the Council of the North and Lord Lieutenant of Yorkshire, but this new appointment was to extend his power geographically far outside the Council’s jurisdiction. It gave Wentworth the opportunity to demonstrate further his administrative abilities and brought him personal financial advantages. Wentworth’s biographers have customarily given this aspect of his work only cursory attention, but in 1961 Clare Talbot edited a Catholic Record Society volume (n. 53) containing a selection of texts relating to Wentworth’s management of the commission, prefaced by a very informative introduction by the late J. C. H. Aveling which has added much to our knowledge of this part of Wentworth’s administrative work. The texts include over eighty documents, in whole or in part, from the Strafford Papers held in Sheffield Archives which shed much light on the work of the northern commission. There are, however, a number of other important letters, accounts and texts of speeches, both in the Strafford Papers and elsewhere, which deserve attention as they usefully supplement, and occasionally correct, Aveling’s introductory comments.
The Abbess and Mrs. Brown: Lady Mary Knatchbull and Royalist Politics in Flanders in the late 1650s
Authors: Bowden Caroline M.K.
Published: July 2016

The letters of Mary Knatchbull, abbess of the English Benedictine Convent in Ghent between 1650 and her death in 1696, are of considerable interest. They reveal a woman operating with significant influence in two discrete spheres: the enclosed cloister and the royalist court in exile. This article will consider briefly the religious career of Mary Knatchbull and her importance to the Benedictines of Ghent, before examining in detail her part in the restoration of Charles II. It examines the unexpressed dichotomy of seemingly irreconcilable rôles performed by a member of an enclosed Order who on the one hand, in fulfilling her vows, was submissive and obedient, and yet on the other, was able to communicate with senior royalist advisers confidently and involve herself in the strategic planning of the campaign for the return of Charles II to England. As abbess, Mary Knatchbull led her community effectively at a difficult time. Under her leadership the convent survived an expensive building programme, established a successful new house and maintained high standards of practice in the religious life of the convent. From conventual records, it is clear that she was considered one of the outstanding abbesses of the seventeenth century in the English Benedictine community. Her correspondence with the royalists ministers in exile shows her opinions were taken seriously. She was regarded as a competent organiser and she had extensive links covering Flanders, France and England that kept her in touch with developments of interest to the king. Hitherto her life has been little known and published writing has been largely devoted to her rôle as an abbess. Mary Knatchbull’s life challenges categorisation and shows the importance of flexibility of approach to understanding the rôle of women in the early modern period.
‘White’s Disciple’: John Sergeant and Blackloism
Authors: Southgate Beverley
Published: July 2016

‘Charges that he [John Sergeant] was a disciple of Blacklow [Thomas White] … rest on … unsatisfactory evidence.’ Godfrey Anstruther’s conclusion has not, so far as I know, been directly challenged; so this note aims belatedly to offer some evidence in support of Sergeant’s close Blackloist connections.

John Sergeant (1623–1707) is now usually remembered as the leading Catholic protagonist in the ‘Rule of Faith’ debates, though he has also been presented as an informer at the time of the so-called Popish Plot, and as a far from negligible philosopher. It will be argued here that, in both theology and philosophy, he was essentially a follower of Thomas White (1593–1676), leader of the influential faction of English Catholics who derived from his best-knownaliastheir title of ‘Blackloists’; for Sergeant himself, in the words of Bishop Richard Russell quoted in the title, ‘everywhere proclaimed himself White’s disciple’.
Letters from School: Francis and Michael Trappes at the English College Douai 1676–77
Authors: Trappes-Lomax John
Published: July 2016

Schoolboy letters do not often survive, no doubt because they are notoriously uninformative; however the collection reproduced here can claim something more than mere scarcity value. It reveals a little of what it was like to be a schoolboy at Douai; the themes of pocket money, illness, injury, discontent, delayed correspondence, and the need for various items from home will be familiar to those who have ever written or received such letters; there is perhaps a greater degree of overt piety than would nowadays be expected. We do also see something of the means by which pupils were escorted to Douai (II, III), and something of the conveyance of Catholic books and objects of devotion from Douai to England (V, VI); there is information about Douai custom in the matter of leaving presents (XII). There is a letter from the boys’ father, and one each from Rev. Christopher Banks, from Rev. Francis Gage (the President), and from Rev. Thomas Lockwood, the latter in particular having composed a masterpiece of tact and concern.
Florence Nightingale for and against Rome: Her Early Correspondence with Henry Edward Manning
Authors: Erb Peter C. , Erb Elizabeth J.
Published: July 2016

In 1917 Shane Leslie published a general article in The Dublin Review, quoting extensive passages from the extant correspondence between Florence Nightingale and Henry Edward Manning, the bulk of it written in 1852 when Nightingale was considering conversion to Roman Catholicism. The letters are of great importance for understanding her character and eventual theological position. Although only Nightingale’s part of the correspondence is extant, it is of value, as well, to students of Manning and is of particular interest for the background it provides to disagreements between the Nightingale and Mary Stanley nursing contingents in the Crimea, 1854–1855.
Yorkshire Notes
Authors: Aveling Hugh
Published: July 2016

The following discoveries in MS sources in Yorkshire cast a little light on the More family circle and their connections.
A Catholic Petition to the Earl of Essex
Authors: Loomie A. J.
Published: July 2016

In the Folger Library in Washington is a large folio manuscript which Dr. James McManaway has recently established as compiled “by some one deeply interested in the affairs of Essex, perhaps by one of his clerks.” The identification of the clerk has yet to be made; a note in the top left corner of the manuscript's front cover “Die Veneris Julii 1, 1601 per me Ricardum Greeneum” is a promising lead, but a Richard Green has not as yet been discovered among the extant records concerning the Earl of Essex. Dr. Mc Manaway writes of this manuscript's contents as follows :
Dr. Morys Clynnog’s Invasion Projects of 1575–1576
Authors: Cleary J. M.
Published: July 2016

This paper deals with six documents concerning plans for the invasion of England which were put forward by Dr. Morys Clynnog in 1575 and 1576. First noted by Arnold Oscar Meyer, they have never been studied in detail. This is due in part to the lack of background material, for it is still possible to uphold Meyer’s verdict of half-a-century ago that “the diplomatic history of these plans of invasion is still far from being complete”. The Elizabethan exiles had no concerted plan of action, and each group pursued its own policies. Those that come within the scope of this survey are those of: Dr. William Allen and Sir Francis Englefield; Dr. Nicholas Sander; Thomas Goldwell Bishop of St. Asaph and Dr. Nicholas Morton; Prior Shelley, and Dr. Morys Clynnog together with Dr. Owen Lewis. The point may be illustrated by a document of 1572. Soon after the election of Pope Gregory XIII, Allen and twelve other English exiles wrote from Louvain to Cardinal Morone, the Protector of England, enclosing a memorial for the Pope, asking for Papal intervention to help English Catholics. They asked Morone to discuss the matter with Thomas Goldwell, Bishop of St. Asaph, Nicholas Sander and Nicholas Morton. Goldwell and Morton had been active in English affairs in the pontificate of Pius V. On the part of the exiles in the Low Countries, no mention was made of Dr. Owen Lewis, who as a canon lawyer was at this time pursuing a highly successful career in the diocese of Cambrai; nor did Allen suggest that Cardinal Morone should take the advice of Morys Clynnog, a Welsh exile in Rome who was high in his favour. These omissions suggest that the two Welsh exiles stood somewhat apart from Allen and his co-signatories in 1572. Clynnog, after the death of his patron Cardinal Pole in 1558, had attached himself to Cardinal Morone. He became involved in a violent quarrel in Rome with Morton in 1565, in which Morone’s support had enabled him to gain a victory over Morton and his followers in the English Hospice. There is evidence that this feud was still vigorous in 1579, and that Morton had as an ally Thomas Goldwell, Bishop of St. Asaph: and by that date Owen Lewis had ranged himself with Morys Clynnog. Lewis arrived in Rome in the summer of 1574, on legal business from Cambrai. In less than a year he had become a Papal Referendary, an office which gave him direct access to the Pope. He was thus well placed to play a leading part in the politics of the English exiles. The documents discussed in this paper lend support to the view that he embarked on his first essay in statecraft very soon after his arrival in Rome, and that the invasion-projects which now exist in the handwriting of Morys Clynnog were, in effect, proposals which had the backing of Owen Lewis, and which had among their objectives the conferring on him of a Cardinal’s hat.
Recusants in the Spanish Inquisition
Authors: Lomax Derek W.
Published: July 2016

As is well known, the Spanish Inquisition was originally established to investigate suspected cases of reversion to Judaism by baptised Spaniards, but in the century of the Reformation it naturally came to extend its jurisdiction over heretics of all kinds, native and foreign; and many English Protestants who landed on Spanish soil were dismayed to find themselves the objects of its attention. Most of them were sailors or merchants, visiting willingly or by accident those Spanish territories which fell under the jurisdiction of the Inquisition Court in the Canary Islands, some details of which have already been published. The records of this court survived the massive destruction of Inquisition archives in the early nineteenth century; so too did the records of the court at Toledo, which had jurisdiction over most of Central Spain, and which despite its inland position also found itself dealing with a number of Lutherans, Calvinists and Anglicans. In view of the general opinion that Calvinism represented a tougher line in the Reformation, it is interesting to see that all the Calvinists and Anglicans accepted reconciliation with the papacy, while most of the Lutherans resisted the pressures of the Inquisition and were condemned.
George Myers, Pugin’s Builder
Authors: Spencer-Silver Patricia
Published: July 2016

It should be universally acknowledged that a good architect needs a good builder. Pugin, one of the greatest of the Gothic Revival architects, was able to satisfy this requirement when he employed George Myers who was to become one of the great Victorian contractors. Until the present day no-one has attempted to find out anything about this man on whom Pugin depended not only for his building, but also for the direction and organization of his team and the training of his craftsmen. Neither has anything been written about the other members of the team: John Hardman who made Pugin’s stained glass and metal work, nor Grace the interior decorator and maker of beautiful furniture, nor Minton who made the tiles, nor Thomas Earley who did the intricate painting in the churches and in the House of Lords. This article is a short account of the basic facts of the life of Myers and of some of the commissions he carried out for Pugin.
Laura Phillipps De Lisle: A Nineteenth-Century Catholic Lady
Authors: Elliott Bernard
Published: July 2016

One of the most important and influential Catholic laymen of the nineteenth century was Ambrose Phillipps who in 1862 added de Lisle to his name and so is usually known as Ambrose Phillipps de Lisle. Born in 1809 an Anglican, he was received into the Catholic Church in 1825. In 1833 he married Laura Clifford, a member of one of the oldest recusant families in England and, although they were destined to have a large family, it did not impede their efforts to promote the conversion of the Midlands to Catholicism. Laura was born in Germany at Mecklenberg-Schwerin on 26 October 1811, where her father, Thomas Clifford, fourth son of Hugh, fourth Lord Clifford, was chamberlain to the Duke of Mecklenberg-Schwerin. Thomas died when Laura was only five years old and her mother did not live much longer, dying in 1822, when Laura was eleven. In 1823, Lord Clifford of Ugbrooke and Chudleigh in Devon became her guardian and entrusted her education to the Canonesses of the Holy Sepulchre at New Hall, near Chelmsford, Essex. She remained there until 27 June 1829 when she returned to live with her guardian at Ugbrooke. In 1831, she met Ambrose and two years later they married on 25 July 1833 at St. James’ Spanish Place, while the civil ceremony took place at St. George’s, Hanover Square.
The Imprisonment of Catholics for Religion under Elizabeth I
Authors: McGrath Patrick , Rowe Joy
Published: July 2016

A great deal of attention has rightly been given to those Catholics who were put to death under Elizabeth I, but imprisonment as distinct from execution has not received the attention it deserves. Catholics sometimes sing about ‘our fathers chained in prisons dark’, but they are not always aware of what imprisonment meant to their ancestors. It is the purpose of this article to consider some aspects of this large and neglected subject, since imprisonment and the threat of imprisonment made a big impact on the Elizabethan Catholic community and must have discouraged a great many people from persevering in their religion when they contemplated what could at best be an irritating deprivation of liberty and at worst a long ordeal which might end in death.
An Unpublished Translation by Bishop Thomas Watson of a Spurious Sermon of St. Cyprian of Carthage: Introduction and Text
Authors: Smith Richard Upsher
Published: July 2016

Dr. Thomas Watson, bishop of Lincoln from 1557 until his deprivation in 1559, was, as A. F. Pollard describes him, ‘one of the chief catholic controversialists’ of Mary Tudor’s reign. ‘A man of acute parts’, according to Bishop Nicholas Ridley, Watson shaped the eucharistic thinking of English Catholics for a generation. Ten years after Watson’s deprivation, one Robert Crowley still felt the need to publish an answer to Watson’s two eucharistic sermons of 1554, since by them, Crowley believed, Catholics were yet ‘chiefly persuaded and stayed’ in their opinions.
From Hagiography to History: A Critical Re-examination of the First Forty Years of the Life’ of Mother Margaret Hallahan and of its Manuscript Sources
Authors: Hancock Stephen H.
Published: July 2016

The Life of Mother Margaret Mary Hallahan by Francis Raphael Drane O.S.D., was published in 1869 to foster the reputation for sanctity of the foundress of the Dominican Congregation of St. Catherine of Siena. Though it remains a masterpiece of nineteenth century English hagiographical literature, upon which all later biographical notices of Margaret Hallahan are based, its treatment of her life from 1802 to 1842 is chronologically inaccurate, uncritically anecdotal and narrowly defined. Although Margaret Hallahan lived until she was sixty-six the first forty years of her life occupy scarcely fifty pages of a biography which runs to almost five hundred and forty pages. The Life rarely connects these years with any wider historical context nor does it investigate closely the background of those with whom Margaret Hallahan was personally associated. Consequently a critical examination of the Life's treatment of these first forty years and its overt comparison with the manuscript sources upon which it is based is a much needed and long overdue exercise.
Papists’ Horses and the Privy Council 1689–1720
Authors: Adolph Anthony R. J. S.
Published: July 2016

Horses by Papists are not to be ridden,But sure the Muses horse was ne’er forbidden.For in no rate-book was it ever found,That Pegasus was valued at five pound.John Dryden

These lines, written at the end of the seventeenth century, were a wry comment on the ban on the ownership of horses valued at over five pounds which was imposed upon Catholics from 1689 by the Whig ministry of William and Mary and which remained in force, in theory, until the abolition of the penal laws in 1844. Like most of the penal laws its application had all but ceased by the middle of the eighteenth century but in the period under consideration the Privy Council made considerable efforts to ensure the enforcement of the ban. It did so sometimes through a genuine fear of Jacobite uprising and subversion, on other occasions to stir up a renewed paranoia about popery (and thus encourage loyalty from all Protestants) and always to try to weaken the resolve of Catholics to retain their faith. Alexander Pope tells the story of Thomas Gage of Shirburn who had his team of Flemish coach horses seized by the authorities in 1715. Visiting London, he became so jealous of the sight of other people’s coach horses passing by that he apostatised then and there and took the Oath of Abjuration.
A Catalogue of the ‘Unlawful’ Books found in John Stow’s Study on 21 February 1568/9
Authors: Wilson Janet
Published: July 2016

The raid of Bishop Grindal’s commissioners on the study of John Stow, the eminent antiquary, which occasioned this catalogue of forty proscribed works, was indication of the growing hostility towards Catholics after the Northern Rebellion and a foreshadowing of their open persecution in the years to come. Similar searches became commonplace in the 1570s and 1580s but the Stow catalogue, reflecting his historical and antiquarian interests, is one of the most comprehensive which survive. Although it includes manuscripts of chronicles, suggesting that Stow’s historical interests were not immune from the imputation of religious bias, the large group of Catholic and Recusant works indicates one direction in which these interests might have developed further had he not become the subject of official investigation.
A Benedictine Conspirator: Henry Joseph Johnston (c. 1656–1723)
Authors: Scott Geoffrey
Published: July 2016

To examine Jacobitism only as a post-1688 phenomenon leads to an inevitable neglect of formative influences which help explain why antipathy to the Revolution was so strident in the first generation of Jacobites. Henry Joseph Johnston’s career demonstrates the strength of these influences. He was the seventh son of a Yorkshire Anglican clergyman, and the brother of the antiquary and Non-Juror Dr. Nathaniel Johnston, ‘the prince of Yorkshire collectors’. Henry Johnston had been converted from Anglicanism to Catholicism sometime between 1671 and 1674, and, taking the name Joseph in religion, was to be professed as a monk in 1675 at the English Benedictine priory at Dieulouard in Lorraine. Benedictine monasticism not only had an immediate attraction for a convert antiquarian but it was also to provide Johnston entrance into court circles.
John Forest and Derfel Gadarn: A Double Execution
Authors: Dillon Anne
Published: July 2016

On the morning of Wednesday 22 May 1538, the Observant Franciscan John Forest was dragged on a hurdle through the streets of London from prison in Newgate to his execution at Spittalfields. Henry VIII's efficient propaganda machine had been in action for days in advance and a large crowd had gathered to witness the event. it began at eight o'clock and reached its climax, the burning of Forest, three hours later.
Francis Oborn Edwards, S.J. (1922–2006)
Authors: McCoog Thomas M.
Published: July 2016

My introduction to Francis Edwards came with a warning—like a pack of cigarettes. But it was not the surgeon general who cautioned me but another American Jesuit, Dennis Linehan. I was a scholastic, visiting Farm Street for the first time in June of 1977, as I investigated British doctoral programmes in history. Before Father Linehan introduced me to Francis, he advised me to avoid certain subjects: the identity of the author of the Shakespearian plays, the Cecils, William and Robert, and, most important, the Gunpowder Plot! Anyone who believes that events from four centuries ago can no longer arouse emotions, never sat at dinner with Francis Edwards and Kempie Webb as the conversation inevitably turned to the plot! Each defended his position with passion and certainty.
The Early Ampleforth College
Authors: Galliver Peter
Published: July 2016

The early school at Ampleforth was built on the Catholic educational tradition established in continental exile. It was also, in its first three decades, an ambitious and innovative enterprise achieving a degree of success, from the perspectives of educational attainment and social prominence, that was not matched in its history until the twentieth century and its emergence as a major school within the English public school tradition. In its early years, however, Ampleforth was far removed from the Anglican schools that were to develop this tradition.

The school at Ampleforth was not originally intended to educate boys other than those intended for the religious life. The plan of the President of the English Benedictine Congregation, Fr. Bede Brewer, was that Ampleforth should be an exclusively monastic community, while Catholic lay boys were to be educated in Lancashire at the Benedictine school established earlier at Parbold. The Parbold school was derived from a small school for the sons of the gentry founded in 1789 by Fr. Gregory Cowley at Vernon Hall. The last Prior of Dieulouard, Fr. Richard Marsh, had taken control of this school in 1797 and then moved it, and the Community of St. Laurence, to Parbold in 1802. When subsequent plans to move the community again, this time to Yorkshire, were being made, Brewer had written, ‘I wish the school in Lancashire to continue as it is established though on a different plan. I would not admit to Ampleforth any boys other than such as the parents are willing, if they have a vocation, to take the Church.’ The beginnings of Ampleforth as a school for intending religious can be seen in a letter of 1803 from Brewer to Mrs. Metcalfe regarding the education of her sons, John and Edward, both of whom did join the community. The letter details the financial provisions for the arrangement. In total £450 was to be paid, ‘but in case the said sons or either of them should not choose or not be judged by the Master of Ampleforth Lodge School proper and fit to enter on any ecclesiastical state of life, or if the school should be discontinued or could not maintain itself at the present state of its pensions… this will be deducted at the rate of £25 per annum from the time entered into the school.’
Catholic–Anglican Relations: Archbishop Downey, Bishop David and the Decree Ne Temere, 1930–1931
Authors: Davies John
Published: July 2016

... in no English city is there a greater need for prudence in ecclesiastical matters than in the great city of Liverpool. That world famous seaport has too often heard the cries of religious factions and has too often seen violence and bloodshed as the result of clashes between professing Christians. There is every reason why the heads and leaders of the various denominations should teach their people both by precept and example, to wipe out the old stain on Liverpool's good name and to gild the city's escutcheon with nobler usages.

Richard Downey on becoming Catholic Archbishop of Liverpool in 1928 seems to have anticipated The Tablet’s admonition. Downey indeed seems to have begun his episcopate (1928–1953) with a determination to change the public perception of Catholicism in his diocese and in the city of Liverpool in particular. In late twentieth century terminology he engaged in a ‘re-branding exercise’. He withdrew support for a specifically Catholic political party in Liverpool, which had been favoured by his predecessor Archbishop Keating. He emphasised the civic commitment and the ‘Englishness’ of the Catholic community, moderating the impression that the Catholic community in Liverpool was essentially Irish. Thus although St. Patrick’s Day would continue to be celebrated, so would St. George’s Day. Additionally the blessings conferred on the world by the British Empire would be fulsomely acknowledged. Catholics would be seen to be part of the mainstream community contributing to its fullness and development. They would cease to be perceived as an alien irritant in the body politic.
Catholicism in Maryland in the Seventeenth Century
Authors: Abromaitis Carol N.
Published: July 2016

One can reasonably argue that the founding of Maryland, one of the original thirteen colonies in the New World, was the result of the close relationship between the Calvert family and the Stuarts. George Calvert (c. 1580–1632) was the son of Leonard, a prosperous but obscure cattle farmer, and his wife Alicia (néeCrossland), ‘living in the little Yorkshire village of Kiplin in the valley of the Swale’. Whether he was born Catholic is a matter of some dispute. He matriculated, however, as a commoner at Trinity College, Oxford when he was thirteen or fourteen, and all who matriculated had to accept the thirty-nine articles of the Established Church. He received his bachelor’s degree in 1597, following which he travelled to Europe as part of ‘the grand tour’ typical of English educated gentlemen. The MA Oxford degree was granted in 1605 ‘on the occasion of the first visit of the new king… The master’s degree was conferred upon forty-three candidates, including many members of the nobility.’
The English Catholic Laity in the Last Years of the Midland District 1803–1840
Authors: Rowlands Marie B.
Published: July 2016

How did Catholics in the first generation after the Relief Acts respond to their new freedom? The Midland District was a mosaic of missions of every kind, including urban, industrial, rural, aristocratic and plebeian. in piecing together the fragmentary remains of this mosaic, a picture emerges of the life of lay Catholics in many different contexts, and reveals something of their aspirations and outlook in the difficult years between 1791 and 1840.
Oriel and the Making of John Henry Newman—His Mission as College Tutor
Authors: Peter Nockles
Published: July 2016

From 12 April 1822 when John Henry Newman was elected a Fellow until 3 October 1845 when he tendered his resignation to Provost Hawkins, Oriel College was to be the centre of Newman's life. As Newman later recorded:

he ever felt this twelfth of April, 1822 to be the turning point of his life, and of all days most memorable. It raised him from obscurity and need to competency and reputation. He never wished anything better or higher than, in the words of the epitaph, 'to live and die a fellow of Oriel'. Henceforth his way was clear before him; and he was constant all through his life, as his intimate friends knew, in his thankful remembrance year after year of this great mercy of Divine Providence, and of his electors, by whom it was brought about.

Newman went on to assert that but for Oriel, he would have been nobody, entirely lacking in influence. It was through Oriel (and the pulpit of the Oriel living of St. Mary the Virgin) that he was able to exert such a dominant religious and pastoral influence on his academic generation and those that followed. It was through Oriel that he would be in a position to emerge by 1833 as the well-known leader of that great movement of religious revival in the Church of England known as the ‘Oxford Movement’ or ‘Tractarianism’ (the name being coined in consequence of the series of Tracts for the Times published by Newman and his cohorts).
Parson to Printer: A Victorian Convert’s Story
Authors: Sharp John
Published: July 2016

In 1910 W. Gordon Gorman identified 572 clergymen of the Church of England who had become Catholics in the previous sixty years. Of this number a large proportion had gone on to seek ordination, but the marital status of many precluded this possibility. In addition to the sacrifices that married convert clergymen had to make, those without extensive private means were also faced with the necessity of earning their living and supporting their wives and children. This article charts the fortunes of one of their number, the difficult path to Rome, and his subsequent attempts to be of service to his new Communion.
Catholic Education in Trinidad in the Twentieth Century: Shaking Off British Protestant Influence
Authors: Feheney John M.
Published: July 2016

In 1797 Trinidad became a British possession and, by 1889, the islands of Trinidad and Tobago had become a single political entity. In this article, however, discussion will be confined to Trinidad, rather than to Trinidad and Tobago, since the history of the two islands differed significantly in regard to Catholic education.
The Chronicles of the English Poor Clares of Rouen—I
Authors: Forster Ann M. C.
Published: July 2016

IN VOLUME 14 of the Catholic Record Society, in an introductory survey mainly devoted to the foundation and history of the English Poor Clares of Gravelines, brief mention is made of their daughter-houses: Aire (established 1629), Rouen (1644) and Dunkirk (1652). Today all four houses are represented by St. Clare's Abbey, Darlington, where are preserved four manuscript volumes relating to the Rouen community: a Register of death-bills’ and three books of annals whose contents adhere closely to chronological order and which are titled ‘Rouen I’ (covering most years of the period 1644 to 1701), ‘Rouen II’ (1702–69) and ‘French Revolution’ (1791–1857).
The Chaigley Treasure
Authors: Diemer Paul
Published: July 2016

FROM THE very interesting article by Canon Bamber, ‘The Secret Treasure of Chaigley’ (Recusant History, 17/4), it seems clear that the skull belonged to someone who had been publicly executed in the way suffered by the martyrs, who was not Philip Holden, nor one of the Lancashire Martyrs unless he be Bl. Miles Gerard, who was executed at Rochester. Might I suggest that the head is that of Dan George Lazenby, a monk of Jervaulx Abbey in Yorkshire? He was condemned to be executed at York in August 1535 for refusing to acknowledge the Royal Supremacy, the only one of his community at the time to stand firm, and he would have been hanged, drawn and quartered.
Priestly Perseverance in the Old Society of Jesus: The Case of England
Authors: Clancy Thomas H.
Published: July 2016

Bishop John Milner once observed, ‘a detailed history of the converts to and the apostates from the Catholic Church … would form a most interesting and useful work.” Since that time more attention has been paid to Jesuit converts than to Jesuit apostates. This article seeks to redress, if ever so slightly, the balance. A look at the underside of one portion of the Society before the Suppression reveals new aspects of her life and history.
‘In Sad Want of Priests and Money’: Bishop Amherst at Northampton, 1858–1879
Authors: Foster Stewart
Published: July 2016

On 3 October 1875 the Diocese of Northampton, by direction of Francis Kerril Amherst, its bishop for the past seventeen years, marked the twenty-fifth anniversary of the Apostolic Constitution Universalis Ecclesiae. The clergy of the diocese, in addition to special liturgical celebrations on that day, were exhorted ‘to give some instruction … on the graces and blessings bestowed upon this country by the restoration of the Hierarchy’. Bishop Amherst presided at Northampton Cathedral, and shortly after at the third diocesan synod.
In Search of Certainty: Scottish Episcopalian Converts to Rome in the Mid-Nineteenth Century
Authors: Strong Rowan
Published: July 2016

This paper seeks to identify the developing pre-conversion outlooks of two clerical converts to Roman Catholicism using their own self-explanations as sources. William Maclaurin, an Episcopalian priest and dean of the diocese of Moray, explained himself in a series of letters to John Henry Newman during the 1840s. William Humphrey, a young Aberdonian serving in the diocese of Brechin, related his conversion of 1868 in a little devotional work published in 1896. Using these sources, I will investigate the pre-conversion understanding of Catholicism of these two converts and identify factors which prompted their conversion. What was it about the Catholic Church that was attractive to these potential converts, compared with their existing Anglican allegiance?
‘Well Disposed to the Affairs of Spain?’ James VI & I and the Propagandists: 1618–1624
Authors: Anderson Roberta
Published: July 2016

In any study of the pamphlet literature of the later years of the reign of James VI & I it becomes impossible to distinguish between the dislike felt by his subjects for the Spanish ambassador, Don Diego Sarmiento de Acuña, Count Gondomar (1617), and disgust at any proposed alignment between England and Spain. It is clear that hatred for Spain was so deeply ingrained in the English psyche that it could be revived at any time and, if proof of this is needed, one only has to examine the anti-Spanish and anti-Catholic propaganda literature which flourished around the time of the proposed ‘Spanish Match’. In the first instance this paper will discuss the genre in general and this will be followed by a more detailed examination of the work of Thomas Scott and Thomas Middleton.
The Impact of the Irish on the Missionary Activities of Dominic Barberi, 1840–1849
Authors: Hamer Dominic Savio
Published: July 2016

Since the publication in 1964 of Conrad Charles’s article on the origins of parish missions and, in 1978, of Declan O’Sullivan’s list of Passionist missions in Staffordshire from 1842 to 1850, no historians have made a detailed study of the missionary activities of the Passionists in the mid-nineteenth century. Even Conrad Charles, within the parameters he had set himself, took only an overview of the parish missions given by the Passionists, while he also included material on the similar activities of the Rosminians and Redemptorists. The purpose of this present article is to analyse the nature and extent of the missionary apostolate of Dominic Barberi, the pioneer of the Passionist Mission to North West Europe, with particular reference to the impact of the Irish on his missionary activities in England.
‘In the Sincerest Intentions of Studying’: The Educational Legacy of Thomas Weld (1750–1810), Founder of Stonyhurst College
Authors: Whitehead Maurice
Published: July 2016

Thomas Weld (1750–1810), of Lulworth in Dorset, is remembered today principally on three counts: his rôle as the founder of Stonyhurst College in 1794; his benefactions to religious orders at the height of the French revolution as they fled from political upheaval and danger in continental Europe; and his friendship with George III, including his hosting of several visits of the king to Lulworth Castle in the 1790s. Weld’s munificence in making available his Lancashire seat, Stonyhurst, to the English ex-Jesuit ‘Gentlemen of Liège’ has received attention from historians. In contrast, his own education as a young man, at the hands of the English and French Jesuits in continental Europe, has hitherto received little more than passing notice.
Folio Editions of English Catholic Bibles and Testaments: A Comprehensive Bibliography
Authors: Ohlhausen Sidney K.
Published: July 2016

Large ‘folio’ editions of the Bible have been known since the age of printing began. Gutenberg’s magnificent editio princeps and such other editions as Cardinal Ximenes’s Complutensian Polyglot amply demonstrated the early concept that the Word of God should not only be inspiring but should also be presented in a physically impressive format. In England the Great Bible, the Bishops’ Bible and the original Authorized Version (AV) of 1611 followed this tradition.
Colligite Fragmenta Ne Pereant: A Hundred Years of the Catholic Record Society, 1904–2004
Authors: Bellenger Aidan
Published: July 2016

The Catholic Record Society celebrates its centenary this year. Its inaugural meeting took place in the Chapter Hall of Archbishop’s House, Westminster, on 10 June 1904 with Archbishop Bourne in the chair. The first meeting was convened by Joseph Stanislaus Hansom, who gathered together more than seventy enthusiastic founder members. The original roll was predominantly lay (fifty in total, mainly male, mainly resident in the London area) with a sprinkling of ‘old Catholics’, a few secular priests, a trio of Benedictines, a couple of Jesuits, and an Oratorian. Hansom’s successful initiative was the culmination of a venerable tradition in English Catholic historical scholarship. Benedictine and Jesuit scholars had long collected materials on the history of their respective orders.
‘Makynge Recusancy Deathe Outrighte’? Thomas Pounde, Andrew Willet and The Catholic Question in Early Jacobean England
Authors: Tutino Stefania
Published: July 2016

With the accession of James VI of Scotland to England’s throne as James I, many English Catholics began hoping that the vexing question of religion would soon be resolved in a manner not unfavourable to their faith. James, after all, was the son of the Catholic Mary Stuart, Queen of Scots, and it seemed not impossible that he would convert to the Catholic faith. The diplomatic contact with Spain that would eventually produce the Treaty of 1604 was already in process and religious toleration was one element in the discussion. But the more significant grounds for Catholics’ hope came most certainly from the position on the English religious question enunciated by the King himself. As his reign began, James seemed to be demonstrating a more favourable attitude towards Catholics than towards Puritans. His Basilikon Down declared the Church of Rome and the Church of England ‘agree in the grounds’, while his first speech to Parliament in March 1604 characterized Catholicism as ‘a religion, falsely called Catholik, but trewly Papist’, while defining the Puritans, as ‘a sect rather than a Religion’.
Trappes of Nidd: A Family History by Richard Trappes-Lomax
Authors: Trappes-Lomax John
Published: July 2016

In Ripon Liberty only one [Catholic] gentry family survived this period [the eighteenth century] (the Trappes of Nidd) and in their case the main line died out and a cadet branch from Carlton succeeded them’; this fact of mere survival both justifies and permits setting this account before the reader. Christopher Trappes (XIa), the founder of the Carlton branch, would probably have remained single, if he had not found an heiress with just sufficient income for marriage; had he remained single, the Trappes family would have died out in 1761, and this history would have remained unwritten. As it is, there survives just enough material to show something of how one recusant family contrived to retain its identity through and after the penal times.
The Education of Catholics from the Act of Uniformity to the Catholic Relief Acts
Authors: Holt Geoffrey
Published: July 2016

While there was considerable interest in education in sixteenth and seventeenth century England (it is unnecessary to remind ourselves that it was not compulsory) there can be little doubt that it had suffered much as the result of the changes brought about by the Reformation. The religious houses of men and women where boys and girls had received some schooling were swept away and the new grammar schools only partially filled the void. The universities too had been through a period of upheaval. By the end of the sixteenth century the State had laid it down that every schoolmaster had to have a licence to teach and that no children might be sent abroad for their education. The curriculum in the schools was narrow; despite proposals, which had little effect, to make education more practical, the choice of subjects was still largely dictated by theological considerations and Latin, Greek and Hebrew were predominant in the grammar schools. The State, of course, did little or nothing to help although some sequestrated revenues were allotted to education during the Commonwealth period.
The Poor Man’s Catechism
Authors: Scott Geoffrey
Published: July 2016

Catechisms in the vernacular for the Catholic community in England appeared surprisingly early after the break with Rome, and were published continuously from the 1560s by English and continental presses, although many have not survived. Catechetical material is also often found within books dealing primarily with apologetical, educational, devotional and liturgical subjects. From the beginning, there seems to have been types of catechism written for particular groups such as teachers, children or the illiterate. Laurence Vaux, who taught English exiles’ children in Louvain in the 1560s, published the first extant catechism for the simple and unlearned in 1568, and with the publisher John Fowler’s encouragement, his later catechisms carried illustrations ‘for those not yet able to read’. Vaux’s catechisms were followed by popular European catechisms translated into English by the Jesuits.
Tyrwhitt of Kettleby, Part II: Robert Tyrwhitt, A Main Benefactor of Fr John Gerard SJ, 1600–1605
Authors: Martin Patrick , Finnis John
Published: July 2016

Our earlier article discussed the family of Sir Robert Tyrwhitt (d. 1581) of Kettleby in Lincolnshire and the imprisonment of Sir Robert and several of his sons by the Privy Council in June 1580. The Council was acting on a report of Catholic activities associated with the wedding of Edmund, Lord Sheffield and Ursula Tyrwhitt at the Tyrwhitt family homes of Kettleby and Twigmore. Sir Robert’s son Goddard died in a London gaol, and Goddard’s elder brothers William and Robert were imprisoned for years in the Tower and elsewhere. We turn now to the next generation of the same family, and show that Sir Robert’s grandson and heir, Robert Tyrwhitt, became a strong supporter of John Gerard SJ and the Jesuits in England during the years c.1600 to early 1606. Fr Gerard’s autobiography strains to make this clear, within the necessary limits of discretion. But just as the identity of the Tyrwhitt martyr of 1580 was soon totally lost to view, so Gerard’s identification of ‘one of my main benefactors’ as a Tyrwhitt has remained undecoded—hidden, indeed, by loose translation, and inattention to the different ways one can be a ‘brother in law’.