Journal articles: 'Anglo-Catholicism'

1

Wilkinson, Alan. "Book Review: Anglo-Catholicism." Theology 93, no. 751 (January 1990): 72–74. http://dx.doi.org/10.1177/0040571x9009300130.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Kent, John. "Book Reviews : Anglo-Catholicism." Expository Times 101, no. 3 (July 1989): 84–85. http://dx.doi.org/10.1177/001452468910100316.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

REYNAUD, DANIEL. "A Second Front: Canon Garland, Chaplain Maitland Woods and Anglo-Catholicism in the Australian Imperial Force during the First World War." Journal of Ecclesiastical History 72, no. 1 (October 21, 2020): 95–112. http://dx.doi.org/10.1017/s0022046920000743.

Full text

Abstract:

This article explores the work and influence of Anglo-Catholicism in the Australian Imperial Force during the Great War, based on reading the wartime correspondence of key AIF Anglo-Catholics, especially that of Canon David Garland and Chaplain William Maitland Woods. Anglo-Catholics were enthusiastic in support of the war, but simultaneously used it to promote Anglo-Catholicism and combat what they perceived to be the errors of non-Anglo-Catholic Anglicanism and the various Protestant groups, opening what might be considered a second front against these religions.

APA, Harvard, Vancouver, ISO, and other styles

4

YANG, Jae-Yong. "Little Gidding’ and Anglo-Catholicism." Journal of the T. S. Eliot Society of Korea 25, no. 2 (August 30, 2015): 45–64. http://dx.doi.org/10.14364/t.s.eliot.2015.25.2.45-64.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Wellings, Martin. "Anglo-Catholicism, the ‘Crisis in the Church’ and the Cavalier Case of 1899." Journal of Ecclesiastical History 42, no. 2 (April 1991): 239–58. http://dx.doi.org/10.1017/s0022046900000075.

Full text

Abstract:

Much of the history of the late nineteenth-century Church of England is dominated by the phenomenon of Anglo-Catholicism. In the period between 1890 and 1939 Anglo-Catholics formed the most vigorous and successful party in the Church. Membership of the English Church Union, which represented a broad spectrum of Anglo-Catholic opinion, grew steadily in these years; advanced ceremonial was introduced in an increasing number of parish churches and, from 1920 onwards, a series of congresses was held which filled the Royal Albert Hall for a celebration of the strength of the ‘Catholic’ movement in the Established Church. In the Church Times the Anglo-Catholics possessed a weekly newspaper which outsold all its rivals put together and which reinforced the impression that theirs was the party with the Church's future in its hands. Furthermore, Anglo-Catholicism could claim to be supplying the Church of England with many of its saints and with a fair proportion of its scholars. Slum priests like R. R. Dolling and Arthur Stanton gave their lives to the task of urban mission; Edward King, bishop of Lincoln, was hailed as a spiritual leader by churchmen of all parties; Charles Gore, Walter Frere and Darwell Stone were scholars of renown, while Frank Weston, bishop of Zanzibar, combined academic achievements and missionary zeal with personal qualities which brought him an unexpected pre-eminence at the 1920 Lambeth Conference. In the last decade of the nineteenth century and in the first decades of the twentieth century, therefore, Anglo-Catholicism was the party of advance, offering leadership and vision and presenting the Church of England with a concept of Catholicity which many found attractive.

APA, Harvard, Vancouver, ISO, and other styles

6

Arnstein, Walter L., and W. S. F. Pickering. "Anglo-Catholicism: A Study in Religious Ambiguity." American Historical Review 96, no. 2 (April 1991): 514. http://dx.doi.org/10.2307/2163281.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Jeffery, Robert. "Book Review: Liberal Anglo-Catholicism and Creation." Expository Times 116, no. 10 (July 2005): 350–51. http://dx.doi.org/10.1177/001452460511601015.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Morris, Jeremy. "Geoffrey Rowell: Historian and Theologian of Anglo-Catholicism." Anglican Theological Review 102, no. 3 (June 2020): 417–36. http://dx.doi.org/10.1177/000332862010200305.

Full text

Abstract:

This article evaluates the contribution of Bishop Geoffrey Rowell (1943–2017) to the study of the history and theology of Anglo-Catholicism, by reviewing his published work, from Hell and the Victorians (1974) up to essays published shortly before his death. It argues that, as a historical theologian, his work was significant in assisting the recent rehabilitation of the Oxford Movement leaders as creative theologians, rather than rigid conservatives. His work bypassed other important developments in religious history, however, such as the social history of religion, and thereby marked its own limitations. Rowell's opposition to changes in modern Anglicanism nonetheless coexisted with a conception of the breadth and comprehensiveness of Anglican theology that made him appreciative, like Newman, of the limitations of all attempts at dogmatic definition.

APA, Harvard, Vancouver, ISO, and other styles

9

Spencer, Andrew M. "Catholicism as Environmental Protest in Rudolfo Anaya’s Bless Me, Ultima and Ana Castillo’s So Far from God." MELUS: Multi-Ethnic Literature of the United States 48, no. 4 (November 21, 2023): 165–82. http://dx.doi.org/10.1093/melus/mlad074.

Full text

Abstract:

Abstract The geographical region of the US Southwest now known as New Mexico has been colonized by successive waves of invaders. First, the Spanish arrived carrying with them a militant Catholicism that sought to uproot and replace Native spiritualities. Next, the newly independent Mexican government also used Catholicism as a tool of colonization to counter the threat of Native uprisings and Anglo-American encroachment. Finally, following the Treaty of Guadalupe-Hidalgo in 1848, New Mexico was overrun by Anglo settlers as US policies uprooted Spanish and Mexican landowners from their inherited land grants. While Catholicism remained the dominant religion among the mestiza/o population, Native spiritualities were also able to subvert and influence the direction that this now-distinctive New Mexican Catholicism would take. While scholars have read the decolonial and environmental justice themes at work in these Native spiritualities in both Rudolfo Anaya’s Bless Me, Ultima (1972) and Ana Castillo’s So Far from God (1993), I argue that the Catholic faith of the characters in these novels also plays an important role despite the religion’s use as a tool of colonization in the past. Different from the hybridization process used by the Roman Catholic church to erase/subsume indigenous spiritualities, the iterations of Catholicism in these novels seek a more subtle subversion of the faith’s colonial history. By recognizing the function of guilt within the Catholic church to control behavior, these novels throw this guilt back on the colonizer by redefining the Catholic terminology of sin as harm against people of color and the earth.

APA, Harvard, Vancouver, ISO, and other styles

10

Butler, Perry, and John Shelton Reed. "Glorious Battle: The Cultural Politics of Victorian Anglo-Catholicism." American Historical Review 103, no. 2 (April 1998): 511. http://dx.doi.org/10.2307/2649814.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Wasserman, Ira, and Steven Stack. "The Effect of Religion on Suicide: An Analysis of Cultural Context." OMEGA - Journal of Death and Dying 27, no. 4 (December 1993): 295–305. http://dx.doi.org/10.2190/v64t-8ncf-hlex-u04r.

Full text

Abstract:

Research on the impact of religion has been marked by a recurrent flaw: the failure to analyze the greater social context of religion. The present study addresses this by inspecting the impact of Catholicism on suicide in two socio-culturally different regions in the state of Louisiana. A multiple regression analysis of county suicide rates, however, finds no evidence for a contextual effect. Catholicism does not reduce suicide in the historically French Catholic, southern region of the state, and it does not increase suicide in the historically Anglo-Saxon, Protestant northern region of the state. The results tend to question the religious networks and religious integration perspectives.

APA, Harvard, Vancouver, ISO, and other styles

12

Chapman, Mark. "Anglo-Catholicism in West Wales: Lewis Gilbertson, Llangorwen And Elerch." Journal of Religious History, Literature and Culture 6, no. 1 (June 1, 2020): 71–95. http://dx.doi.org/10.16922/jrhlc.6.1.4.

Full text

Abstract:

Lewis Gilbertson (1815–1896) was one of the most prominent Anglo-Catholic clergy of St David's' diocese. He became the first incumbent of the new church at Llangorwen just outside Aberystwyth, built by Matthew Davies Williams, eldest brother of the Tractarian poet Isaac Williams (1802–65). Gilbertson adopted ritualist practices and Tractarian theology, which later influenced the church he was to build in Elerch (also known as Bont Goch) where his father, William Cobb Gilbertson (1768–1854), had built his house in 1818. After a brief survey of the development of Tractarianism in Wales, the paper discusses the building of the church at Llangorwen, which had the first stone altar since the Reformation in the Diocese of St David's, before discussing Gibertson's ministry in the parish. From Llangorwen Gilbertson moved to Jesus College, Oxford where he served as vice-principal and where he became increasingly convinced of the need for a new church and parish for his home village. He had earlier built a National School in 1856 commissioning the well-known Gothic revival architect G. E. Street. For St Peter's church, completed in 1868, he turned to William Butterfield, who had built the Tractarian model church of All Saints', Margaret Street in London. Gilbertson, who appointed himself as first incumbent for a brief period, set the ritualist tone of the parish while at the same time ensuring regular Welsh-language services to attract villagers from what he called the 'broken shadow of practices of the primitive Church' of the Welsh Methodists. The paper concludes with a brief discussion of Gilbertson's later career before assessing the impact of Tractarianism in west Wales, especially the confident and idealistic vision of a return to the apostolic faith for all the people of Wales on which it was established.

APA, Harvard, Vancouver, ISO, and other styles

13

Bethmont, Rémy. "Some Spiritually Significant Reasons for Gay Attraction to (Anglo-)Catholicism." Theology & Sexuality 12, no. 3 (January 2006): 233–49. http://dx.doi.org/10.1177/1355835806065377.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Paz, D. G. (Denis G. ). "Glorious Battle: The Cultural Politics of Victorian Anglo-Catholicism (review)." Victorian Studies 43, no. 1 (2000): 169–71. http://dx.doi.org/10.1353/vic.2000.0119.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Hogan, Trevor. "The Radical Irony of Tradition: Revis(ion)ing Antipodean Anglo-Catholicism." Pacifica: Australasian Theological Studies 12, no. 2 (June 1999): 209–24. http://dx.doi.org/10.1177/1030570x9901200207.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Wondra, Ellen K. "Anglo-Catholicism: A Study in Religious Ambiguity. W. S. F. Pickering." Journal of Religion 72, no. 1 (January 1992): 116–17. http://dx.doi.org/10.1086/488811.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Webster, Peter. "E. L. Mascall and the Anglican Opposition to the Ordination of Women as Priests, 1954–78." Studies in Church History 59 (June 2023): 471–91. http://dx.doi.org/10.1017/stc.2023.22.

Full text

Abstract:

This article examines the grounds on which the Anglican philosopher and theologian Eric Mascall opposed the ordination of women, in a series of influential publications from the 1950s to the 1970s. It explores their basis in Mascall's understanding of the Church, the Incarnation and the ontological status of the sexes. It also considers the particular atmosphere of the Anglo-Catholicism of the period, convulsed by ecumenical advance at the Second Vatican Council and (as Anglo-Catholics understood it) the danger of moves towards the Protestant denominations in England. Whilst Mascall allowed that women priests might one day be embraced by the worldwide church, acting together, the peculiar atmosphere of the period seemed to make it the least auspicious time to make what would be a unilateral and far-reaching decision. The article also situates Mascall's interventions in the context of a wider realignment of conservatives, both evangelicals and Anglo-Catholics, within the Church of England.

APA, Harvard, Vancouver, ISO, and other styles

18

Yang, Jae-yong. "Anglo Catholic’s Sin in the Light of Bergson’s Pure Memory in Family Reunion of T. S. Eliot." Journal of the T. S. Eliot Society of Korea 32, no. 2 (January 31, 2023): 123–46. http://dx.doi.org/10.14364/t.s.eliot.2023.32.2.123-46.

Full text

Abstract:

Eliot’s love and betrayal to Vivien and Hale caused him to feel guilty about the religious sin which was originated from Anglo Catholic’s faith and Creed. The death of his first wife and the separation of Hale made him recognize the evil and sin of his Anglo-Catholic faith and creed handed down by Catholic religious tradition. Only Agatha of Harry’s family recognized that the sin of his family(original sin) was inherited to Harry’s conscience through Bergson’s mechanical memory. Harry perceived sin of his family through the aid of Agatha. Eliot’s self-consciousness of doing evil to Vivien Haigh-Wood and Emily Hale made him choose the way of purgatory. Bergson’s pure memory enabled him to be free from the sin of the past because of being cut off from the consciousness of the past. He had to choose purgatory way purifying his sin in search of Anglo-Catholic’ faith and creed. Now to be purged of sin, Harry had to undergo the way of self-surrender of Anglo-Catholic’ faith and Creed. Harry chose a way sinners must undergo to get salvation. After Harry purged the sin of his family, he could reach a still point free from the purgatory, which was negative way of redemption in Anglo-Catholicism.

APA, Harvard, Vancouver, ISO, and other styles

19

Morris, Kevin L. "The Cambridge Converts and the Oxford Movement." Recusant History 17, no. 3 (May 1985): 386–98. http://dx.doi.org/10.1017/s0034193200001205.

Full text

Abstract:

When, in 1905, G. W. E. Russell commented on converts to Catholicism in the period preceding the zenith of the Oxford Movement, he mentioned six names: three of these were the ‘Cambridge Converts’ Ambrose Phillipps [de Lisle], George Spencer and Kenelm Henry Digby. These permutations,’ he said, ‘were regarded as mere eccentricities, and no one dreamed that they were likely to have any effect upon the Church.’ Did they have any effect on Anglicanism via their point of contact, the Oxford Movement? What were their motives in respect of the Tractarians, and how did they relate to each other as a group? These converts—Spencer and Digby in particular have largely been ignored—illustrate the range of Catholic attitudes to Anglicanism, while Digby represents the main body of Catholic opinion, which was suspicious of Anglo-Catholicism.

APA, Harvard, Vancouver, ISO, and other styles

20

Deck, Allan Figueroa. "LATINO MIGRATION AND THE TRANSFORMATION OF U.S.A. CATHOLICISM: FRAMING THE QUESTION." Perspectiva Teológica 46, no. 128 (January 5, 2015): 89. http://dx.doi.org/10.20911/21768757v46n128p89/2014.

Full text

Abstract:

Este ensaio estuda a relação entre a migração latino-americana em direção ao Norte e as mudanças que estão tendo lugar no catolicismo estadunidense. A parte principal do artigo concentra-se na profunda e histórica experiência religiosa que os latinos trazem à Igreja nos Estados Unidos, herança marcadamente diferente da anglo-americana. Ao pano de fundo colonial, entretanto, devem ser acrescentadas as profundas mudanças que aconteceram no catolicismo latino-americano no período posterior ao Concilio Vaticano II. Os latinos têm sido um canal para comunicar a visão dinâmica de Medellín e Aparecida à Igreja católica estadunidense mais focada na conservação que na missão. A seção final trata das contribuições específicas do catolicismo latino à vida da Igreja estadunidense contemporânea através dos métodos pastorais renovados, da opção pelos pobres e da teologia da libertação, assim como no âmbito da oração, do culto e da espiritualidade, a preocupação pela justiça social, a religiosidade popular e a pastoral juvenil – para mencionar apenas algumas poucas. A eleição do Papa Francisco, o primeiro papa latino-americano, destaca a influência emergente do catolicismo latino-americano na cena mundial e não apenas nos Estados Unidos.ABSTRACT: This essay explores the link between Latin American migration northward and changes taking place in U.S. Catholicism. A major part of the article focuses on the deep and historic religious background that Latinos bring to the Church in the United States, a heritage markedly different from that of Anglo America. To the colonial background, however, must be added the profound changes that have taken place in Latin American Catholicism in the period after the Second Vatican Council. Latinos have been a conduit for communicating the dynamic vision of Medellín and Aparecida to a U.S. Catholic Church focused more on maintenance than mission. A final section looks at specific contributions of Latino Catholicism to the U.S. Church’s contemporary life through renewed pastoral methods, the option for the poor, and Liberation Theology as well as in the area of prayer, worship and spirituality, concern for social justice, popular piety, and youth ministry—to name just a few. The election of Pope Francis, the first Latin American pope, highlights the emerging influence of Latin American Catholicism on the world stage and not only in the United States.

APA, Harvard, Vancouver, ISO, and other styles

21

Wolffe, J. "Shorter notice. Glorious battle. The Cultural Politics of Victorian Anglo-Catholicism. Reed." English Historical Review 114, no. 455 (February 1999): 231–32. http://dx.doi.org/10.1093/enghis/114.455.231.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Wolffe, J. "Shorter notice. Glorious battle. The Cultural Politics of Victorian Anglo-Catholicism. Reed." English Historical Review 114, no. 454 (February 1, 1999): 231–32. http://dx.doi.org/10.1093/ehr/114.454.231.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Wolffe, J. "Shorter notice. Glorious battle. The Cultural Politics of Victorian Anglo-Catholicism. Reed." English Historical Review 114, no. 455 (February 1, 1999): 231–32. http://dx.doi.org/10.1093/ehr/114.455.231.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Smith, John T. "The Wesleyans, The ‘Romanists’ and the Education Act Of 1870." Recusant History 23, no. 1 (May 1996): 127–42. http://dx.doi.org/10.1017/s0034193200002181.

Full text

Abstract:

The Wesleyan Church in the second half of the nineteenth century exhibited a high degree of anti-Catholicism, a phenomenon which had intensified with the ‘Romanising’ influence of the Tractarian movement in the Church of England. To many Wesleyans Roman and Anglo-Catholicism seemed synonymous and the battleground of faith was to be elementary education. The conflict began earlier in the century. When in 1848 Roman Catholic schools made application to the government for grants similar to those offered to the Wesleyans there was an immediate split in Wesleyan ranks. At the Conference in Hull in 1848 Beaumont, Osborn and William Bunting attacked their leadership. They claimed that Methodists should not accept grants in common with Catholics. Jabez Bunting, the primary Wesleyan spokesman of his age, was however rather less critical of the Roman Catholic Church than he had been previously and clearly advocated the continuation of the grant:

APA, Harvard, Vancouver, ISO, and other styles

25

Corráin, Daithí Ó. "The pope’s man in London: Anglo-Vatican relations, the nuncio question and Irish concerns, 1938-82." British Catholic History 35, no. 1 (April 8, 2020): 55–84. http://dx.doi.org/10.1017/bch.2020.3.

Full text

Abstract:

Although a British mission to the Holy See was established in 1914, the diplomatic relationship was not on a basis of reciprocity. From 1938 the pope was represented in London not by a nuncio (the Vatican equivalent of an ambassador) but by an apostolic delegate whose mission was to the hierarchy alone and not the British government. The evolution of the nuncio question sheds light on the nature of Anglo-Vatican relations, the place of Catholicism in British public life, inter-church rapprochement and British foreign policy considerations. This article assesses the divergent positions of the Foreign and Home Offices. The former was sympathetic to a change of status, whereas the latter was cautious due to the opposition of the archbishop of Canterbury and concerns about anti-Catholicism. The nuncio question was also of great interest to the Irish government. It feared that a nuncio in London would exert jurisdiction over Northern Ireland and undermine the all-island unity of the Irish Catholic Church. The Northern Ireland Troubles and the support displayed by the apostolic delegate for British policy hastened the restoration of full ambassadorial relations between London and the Holy See in 1982, ending a diplomatic breach that had existed for more than four centuries. It paved the way for Pope John Paul II’s historic pastoral visit to Britain which helped to consolidate the position of Roman Catholicism in British national life.

APA, Harvard, Vancouver, ISO, and other styles

26

Mironova, Svetlana A. "Political and gender aspects of Mary Tudor’s rise to power and rule." Izvestiya of Saratov University. History. International Relations 23, no. 1 (February 21, 2023): 31–37. http://dx.doi.org/10.18500/1819-4907-2023-23-1-31-37.

Full text

Abstract:

The article examines theconditions of thecoming to power of the EnglishQueenMary Tudor and the peculiarities of herreign, including from the point of view of gender aspects. It is shown that, while condemning Mary I Tudor for her adherence to Catholicism, many historians do not mention the positive aspects of her short reign of England. Mary Tudor came to power at a difficult time for the Kingdom. Having no experience of governing the country, Maria brought the statesmen who had recently opposed her closer to her. Catholicism in England has once again become the state religion. The Queen carried out a number of successful financial reforms, largely laying the foundations for the rule of her successor, Elizabeth I. The policy of rapprochement with the Habsburgs, which culminated in the creation of the Anglo-Spanish Union, was also of no small importance for the country. Maria Tudor made many decisions under the influence of her Spanish spouse, which corresponded to the gender perceptions of that time.

APA, Harvard, Vancouver, ISO, and other styles

27

Moran, Katherine D. "Catholicism and the Making of the U.S. Pacific." Journal of the Gilded Age and Progressive Era 12, no. 4 (October 2013): 434–74. http://dx.doi.org/10.1017/s1537781413000327.

Full text

Abstract:

In the late nineteenth and early twentieth centuries, in the context of the development of U.S. power in the Pacific, some American Protestants began to articulate a new approach to Catholicism and American national identity. In Southern California, Anglo-American boosters began to celebrate the region's history of Spanish Franciscan missions, preserving and restoring existing mission buildings while selling a romantic mission story to tourists and settlers. In the Philippines, U.S. imperial officials, journalists, and popular writers tempered widespread critiques of contemporary Spanish friars, celebrating the friars' early missionary precursors as civilizing heroes and arguing that Filipino Catholic faith and clerical authority could aid in the maintenance of imperial order. Against persistent currents of anti-Catholicism and in distinct and locally contingent ways, American Protestants joined Catholics in arguing that the United States needed to evolve beyond parochial religious bigotries. In both places, in popular events and nationally circulating publications, the celebration of particular constructions of Catholic histories and authority figures served to reinforce U.S. continental expansion and transoceanic empire.

APA, Harvard, Vancouver, ISO, and other styles

28

Singleton, John. "The Virgin Mary and Religious Conflict in Victorian Britain." Journal of Ecclesiastical History 43, no. 1 (January 1992): 16–34. http://dx.doi.org/10.1017/s0022046900009647.

Full text

Abstract:

The Virgin Mary was a powerful and evocative figure around whom the competing religious parties of Victorian Britain arrayed their forces. She was at the forefront of controversy whenever Scottish and English Protestants clashed with Irish Catholics, and whenever evangelicals attempted to purge the Church of England of ritualism. Roman Catholic leaders placed the cult of the Virgin at the centre of their campaign to evangelise Britain after 1840. This article analyses the development of Marian Catholicism in Victorian Britain, and considers Anglo-Catholic and Protestant responses to the growth of the Marian cult.

APA, Harvard, Vancouver, ISO, and other styles

29

Talar, C. J. T. "Glorious Battle: The Cultural Politics of Victorian Anglo-Catholicism by John Shelton Reed." Catholic Historical Review 85, no. 1 (1999): 88–89. http://dx.doi.org/10.1353/cat.1999.0057.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Antonio, José, and Aguilar Rivera. "Tocqueville on Equality and Democracy: Reflections on Latin America." Tocqueville Review 25, no. 2 (January 2004): 163–71. http://dx.doi.org/10.3138/ttr.25.2.163.

Full text

Abstract:

In his essay on Tocqueville and Latin America Claudio López-Guerra asserts that, according to Alexis de Tocqueville, in the XIXth century Mexico and the United States had the same social state but not the same mores. The contention that follows is that religion (Catholicism v. Protestantism) is more important than equality in shaping the mores of a democratic people. In Democracy in America Tocqueville asserted: “It is true that the Anglo-Americans brought equality of conditions with them to the New World. There were neither commoners nor nobles there, and professional prejudices were always as unknown as prejudices of birth.

APA, Harvard, Vancouver, ISO, and other styles

31

Fernández Rodríguez, Carmen María. ""Whatever her Faith may be": Some Notes on Catholicism in Maria Edgeworth's Oeuvre." Miscelánea: A Journal of English and American Studies 48 (January 7, 2014): 29–44. http://dx.doi.org/10.26754/ojs_misc/mj.20138829.

Full text

Abstract:

The relationship between the Anglo-Irish writer Maria Edgeworth (1768- 1849) and Catholicism has always been close and conditioned by the authoress’s inscription in the Protestant Ascendancy ancatholod by her father’s enlightened ideas. The intention of the present study is to reevaluate the role of Roman Catholics in the fictional and non-fictional texts some of which Edgeworth wrote alone and others in collaboration with her father. The Edgeworths were more interested in individual worth than in sectarianism and promoted the economic and intellectual advancement of Ireland, a process in which Catholics not only played an important part but also appeared in a quite favourable light. The defence and acceptance of Catholics is articulated in Edgeworth’s works around the insistence on the education of the Irish Catholics and the depiction of the legitimisation of the Anglo-Irish landlord and his marriage to a woman of Catholic ancestry. It will be shown that, rather than embrace the position of a colonist, Edgeworth bravely attacked prejudice and abuses of power on the part of the English against the Irish and at the same time she foresaw a society where Roman Catholics would retain their identity and would also occupy the same social level as the rest of the British.

APA, Harvard, Vancouver, ISO, and other styles

32

Raponi, Danilo. "An ‘anti-Catholicism of free trade?’ Religion and the Anglo-Italian negotiations of 1863." European History Quarterly 39, no. 4 (September 25, 2009): 633–52. http://dx.doi.org/10.1177/0265691409342659.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Kim, Dae-Young. "A Study of Relation between T. S. Eliot’s Perspective on Community and Anglo-Catholicism." Journal of the T. S. Eliot Society of Korea 25, no. 3 (December 30, 2015): 29–58. http://dx.doi.org/10.14364/t.s.eliot.2015.25.3.29-58.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Karlowicz, Tobias A. "Anglo-Catholics and the Ordination of Women: Some Unanswered Questions." Ecclesiology 16, no. 1 (January 21, 2020): 13–33. http://dx.doi.org/10.1163/17455316-01601003.

Full text

Abstract:

Within the subset of Anglicanism known as Anglo-Catholicism, the theological debate over women’s ordination to the priesthood has focused on two categories of argument: the tradition of the church, and the symbolism of the priesthood. These, however, are subject to conflicting interpretations. Some seek to continue the received practice of an all-male priesthood, and explain it by reference to symbolic arguments, often Christological in nature. Others, however, argue for a development of egalitarian precedents in the New Testament to address the perceived exclusion of women from the church. This article analyses the debate between these positions both through close criticism of the main arguments, and through a broader structural evaluation of the debate as a whole. This analysis indicates unanswered questions of Christology, anthropology, and development, which are essential to the progress of the debate and the integrity of both positions.

APA, Harvard, Vancouver, ISO, and other styles

35

Chapman, Mark D. "The Girton Conference One Hundred Years On." Modern Believing 62, no. 3 (July 1, 2021): 220–30. http://dx.doi.org/10.3828/mb.2021.14.

Full text

Abstract:

This paper discusses the conference of the Churchmen’s Union held at Girton College in 1921 which proved a controversy in the wider Church of England on account of the views of some speakers, particularly Hastings Rashdall and J. F. Bethune-Baker, on the nature of Christ’s divinity. It argues that although there was little that was novel in the opinions expressed at the conference, it nonetheless provided the main impetus towards the setting up of the archbishops’ Doctrine Commission. Against the background of a triumphalist Anglo-Catholicism, the Commission developed a theory of truth that made liberalism less a method shared across the Church than a distinctive party, thereby reducing its general appeal.

APA, Harvard, Vancouver, ISO, and other styles

36

HOLDEN, COLIN. "Rural Ritualism and Frederick Goldsmith: Anglo-Catholicism in Western Australia Before the First World War." Journal of Religious History 18, no. 1 (June 1994): 75–95. http://dx.doi.org/10.1111/j.1467-9809.1994.tb00227.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Kent, John. "Anglo-Catholicism: a Study in Religious Ambiguity by W.S.F. Pickering, Routledge, 1989. xiii + 286pp. £35.00." New Blackfriars 71, no. 843 (November 1990): 518–19. http://dx.doi.org/10.1017/s0028428900027852.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Fradkin, Jeremy. "Protestant Unity and Anti-Catholicism: The Irenicism and Philo-Semitism of John Dury in Context." Journal of British Studies 56, no. 2 (March 31, 2017): 273–94. http://dx.doi.org/10.1017/jbr.2017.2.

Full text

Abstract:

AbstractThis article examines the religious and political worldview of the Scottish minister John Dury during the English Revolution of the mid-seventeenth century. It argues that Dury's activities as an irenicist and philo-semite must be understood as interrelated aspects of an expansionist Protestant cause that included Britain, Ireland, continental Europe, and the Atlantic world. Dury sought to imitate and counter what he perceived to be the principal strengths of early modern Catholicism: confessional unity, imperial expansion, and the coordination of global missionary efforts. The 1640s and 1650s saw the scope of Dury's long-standing vision grow to encompass colonial expansion in Ireland and America, where English and continental Protestants might work together to fortify their position against Spain and its growing Catholic empire. Both Portuguese Jews and American Indians appear in this vision as victims of Spanish Catholicism in desperate need of Protestant help. This article thus offers new perspectives on several aspects of Dury's career, including his relationship with displaced Anglo-Irish Protestants in London, his proposal to establish a college for the study of Jewish learning and “Oriental” languages, his speculation regarding the Lost Tribes of Israel in America, and his cautious advocacy for the toleration of Jews in England.

APA, Harvard, Vancouver, ISO, and other styles

39

Morris, Jeremy. "‘An infallible Fact-Factory Going Full Blast’: Austin Farrer, Marian Doctrine, and the Travails of Anglo-Catholicism." Studies in Church History 39 (2004): 358–67. http://dx.doi.org/10.1017/s0424208400015217.

Full text

Abstract:

In 1960 the Anglican philosopher Austin Farrer preached a sermon ‘On being an Anglican’ in the chapel of Pusey House which must have amazed his hearers. It began gently enough; but halfway through, the tone changed. Human perversity had rent the unity of the Church with schisms and heresies. How could he, ‘truly and with a good conscience’, stay in the Church of God? ‘Only by remaining in the Church of England’.’ Farrer put down two markers for his Anglican identity. One was stated briefly and with restraint: ‘I dare not dissociate myself from the apostolic ministry.’ It was the other that must have startled his congregation: I dare not profess belief in the great Papal error. Christ did not found a Papacy … Its infallibilist claim is a blasphemy, and never has been accepted by the oriental part of Christendom. Its authority has been employed to establish as dogmas of faith, propositions utterly lacking in historical foundation. Nor is this an old or faded scandal - the papal fact-factory has been going full blast in our own time, manufacturing sacred history after the event.

APA, Harvard, Vancouver, ISO, and other styles

40

Gabaccia, Donna R. "Global Geography of ‘Little Italy’: Italian Neighbourhoods in Comparative Perspective." Modern Italy 11, no. 1 (February 2006): 9–24. http://dx.doi.org/10.1080/13532940500489510.

Full text

Abstract:

Between 1870 and 1970 the migration of 26 million people from Italy produced an uneven geography of Little Italies worldwide. Migrants initially clustered residentially in many lands, and their festivals, businesses, monuments and practices of everyday life also attracted negative commentary everywhere. But neighbourhoods labelled as Little Italies came to exist almost exclusively in North America and Australia. Comparison of Italy's migrants in the three most important former ‘settler colonies’ of the British Empire (the USA, Canada, Australia) to other world regions suggests why this was the case. Little Italies were, to a considerable extent, the product of what Robert F. Harney termed the Italo-phobia of the English-speaking world. English-speakers’ understandings of race and their history of anti-Catholicism helped to create an ideological foundation for fixing foreignness upon urban spaces occupied by immigrants who seemed racially different from the earlier Anglo-Celtic and northern European settlers.

APA, Harvard, Vancouver, ISO, and other styles

41

Wood, Benjamin J. "The Making of Christian Toryism: The Public Faith of Harold Macmillan." International Journal of Public Theology 16, no. 4 (December 21, 2022): 466–90. http://dx.doi.org/10.1163/15697320-20220062.

Full text

Abstract:

Abstract This article considers the significance of the public Christianity of the British Prime Minister Harold Macmillan (1894–1986). By excavating the socially conscious faith of the Edwardian upper classes, it locates Macmillan as the advocate of a unique synthesis of Disraelian Toryism and Christian Socialism. The discussion opens with an exploration of the origins of Macmillan’s politics. Drawing on the medievalism of William Morris, the Anglo-Catholicism of Ronald Knox, and Augustinian pessimism, Macmillan arrives at a sin-sensitive politics which seeks to tame capital and the state. The argument then considers how Macmillan’s rich articulation of Toryism has the capacity to challenge contemporary British Conservatives to recover and deepen their traditions of community-spirit and social justice. In an effort to contest a narrow description of British Toryism as a purely economic theory, I argue for a generous reassessment of a profoundly religious Toryism

APA, Harvard, Vancouver, ISO, and other styles

42

LEE, Hongseop. "T. S. 엘리엇과 신학적 모더니즘: ｢근대 프랑스 문학에 관한 여섯 번의 강의에 대한 수업계획서｣ 꼼꼼히 읽기." Journal of the T. S. Eliot Society of Korea 33, no. 1 (July 31, 2023): 97–119. http://dx.doi.org/10.14364/t.s.eliot.2023.33.1.97-119.

Full text

Abstract:

The main aim of the article is to uncover how T. S Eliot’s view of classicism and romanticism is deeply intertwined with the theological confrontation between neo-scholasticism and Modernism at the turn of the 20th century by probing into his “Syllabus of a Course of Six Lectures on Modern French Literature” (1916). Heavily Influenced by T. E. Hulme’s writings, Eliot draws a binary distinction between classism and romanticism on the syllabus and transfigures them into two opposing worldviews (Weltanschaung) that underpin modern French literature. In Eliot’s view, there exists the deep-rooted affinity between classicism and neo-scholasticism while Modernism is to some extent a theological heir of romanticism. Though quite implicit, Eliot’s support of classicism and neo-scholasticism on the syllabus is a tell-tale sign that the seed of his conversion to Anglo-Catholicism in 1927 was already sprouting around 1916.

APA, Harvard, Vancouver, ISO, and other styles

43

Hollinshead, Janet, and Pat Starkey. "Anglican Nuns Come to Liverpool." Transactions of the Historic Society of Lancashire and Cheshire: Volume 170, Issue 1 170, no. 1 (January 1, 2021): 115–30. http://dx.doi.org/10.3828/transactions.170.10.

Full text

Abstract:

Incorporated into Liverpool as part of the town’s southward expansion during the second half of the nineteenth century, the corner of Upper Parliament Street and Princes Road in Toxteth boasts three places of worship built to cater to the religious needs of those expected to populate the area.1 The sesquicentenary of one of these, St Margaret’s Church, provided an opportunity to examine documents relating to an associated church school and to the rediscovery of an almost-forgotten Church of England sisterhood which managed a local orphanage. Further enquiries uncovered the activities of other sisters working elsewhere in the town.2 This article will trace the arrival and activity of these communities between 1864 and 1900, ask why local historians have shown little interest in them and consider ways in which their foundation was a function of the development of Anglo-Catholicism in the city and intersected with the growth of opportunities for women.

APA, Harvard, Vancouver, ISO, and other styles

44

TOMBS, ROBERT. "‘LESSER BREEDS WITHOUT THE LAW’: THE BRITISH ESTABLISHMENT AND THE DREYFUS AFFAIR, 1894–1899." Historical Journal 41, no. 2 (June 1998): 495–510. http://dx.doi.org/10.1017/s0018246x98007833.

Full text

Abstract:

Queen Victoria, her court, the embassy in Paris, the prime minister, and the press, led by The Times, were early and impassioned sympathizers with Alfred Dreyfus and bitter critics of his persecutors. This article traces the development of their views and the information available to them, analyses the principal themes as they saw them, and attempts to explain how and why they formed their opinions. It considers why the Dreyfusard position was so congenial to them. It argues that their own principles and prejudices – conservative, patriotic, Anglo-Saxon, and Protestant – were confirmed by a critique of French political culture, seen as corrupted by a combined heritage of absolutism, revolution, Catholicism, and demagoguery. This appears to be confirmed by contrast with the few dissenting voices in Britain, on one hand Catholic and Irish, on the other, anti-Semitic socialist, who showed little sympathy with the Dreyfusards, and even less with the views of their British supporters.

APA, Harvard, Vancouver, ISO, and other styles

45

Chase, Malcolm. "Papists’ and Prejudice: Popular Anti-Catholicism and Anglo-Irish Conflict in the North East of England, 1845–70." Northern History 53, no. 1 (January 2, 2016): 151–52. http://dx.doi.org/10.1080/0078172x.2016.1127644.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Cherygova, Anastasiia. "Henri-Dominique Lacordaire in the Canadian ultramontane philosophy." DIALOGO 7, no. 2 (June 30, 2021): 147–56. http://dx.doi.org/10.51917/dialogo.2021.7.2.12.

Full text

Abstract:

When the ultramontane bishop of Saint-Hyacinthe in Canada invited the French Dominicans to his diocese, he requested help from their leader, another French-speaking ultramontane, Reverend Father Henri-Dominique Lacordaire, O.P., who restored the Dominican Order in France after a long ban on religious orders. However, there seemed to have been a paradox at the heart of this invitation. Lacordaire was an extremely controversial figure in both secular and Catholic French circles, mostly due to his rocky relationships with the French episcopacy, his unconventional preaching style and especially his political opinions, including his admiration for republicanism and the Anglo-American political system. Theoretically, all this would put him at odds with Canadian ultramontanes. They were rather opposed to the growing politically liberal forces in Canada specifically and to the Anglo-American politico-philosophical system in general. So why would Canadian ultramontanes ask help from a man so seemingly different from them politically? Our hypothesis is that what united Lacordaire and Canadian ultramontanes was more significant than what divided them - notably, both parties were concerned about opposition to Catholicism coming from State officials, as well as about the menace of irreligion among the growing bourgeois class. Therefore, both were keenly interested in advancing the cause of Catholic education to combat these worries. To prove our hypothesis we would employ methodology based on personal writings and biographical accounts of actors involved in the arrival of Dominicans to Canada, as well as on historical analysis effectuated on connected topics, like the ultramontane scene in Canada, French missionary activity in North America, etc.

APA, Harvard, Vancouver, ISO, and other styles

47

Weng, Enqi, and Alexandra Wake. "Blessed be the educated journalist: Reflections on a religious literacy gap in the field of journalism." Australian Journalism Review 43, no. 1 (June 1, 2021): 81–97. http://dx.doi.org/10.1386/ajr_00058_1.

Full text

Abstract:

Religion has ‘returned’ to news discourses, since 9/11, with a focus on Muslims and Islam and more recently on Catholicism (in the wake of paedophile priest scandals) and anti-Semitism (with the rise of the far-right movements). These news discourses, however, tend to adopt limited perspectives, and do not reflect the diversity of practices and viewpoints within these religious traditions. As Australia becomes increasingly ‘superdiverse’, there is a greater need for the inclusivity of cultural perspectives of these religions. Current research findings show that religious literacy among media practitioners in Australia is not only limited to specific notions about a small number of religions, it is exacerbated by an Anglo-Celtic dominance in the media workforce. This article suggests that for news media to provide a more culturally and religiously inclusive public service to promote societal understanding, current and emerging journalists require a more reflexive understanding of religions, through journalism studies and humanities more broadly, and how they have historically shaped the world, and continue to do so.

APA, Harvard, Vancouver, ISO, and other styles

48

Russell, Larry. "Learning to Walk." International Review of Qualitative Research 1, no. 4 (February 2009): 583–602. http://dx.doi.org/10.1525/irqr.2009.1.4.583.

Full text

Abstract:

The practices of an annual, hundred-mile pilgrimage to a shrine of healing dirt in New Mexico offer a remarkable discourse on social compassion as participants ritually share the suffering of people whose pleas for prayer they carry. For seven years I have been known as the middle-aged, Anglo professor from Brooklyn who joins them. My participation does not provide me a privileged view but a modest opportunity to learn through my aging body, urban sensibility, and recalcitrant agnostic spirit. As I negotiate the distance of this long passage, I am shaped by the physicality of the road, the geographic conditions of New Mexico, and the context of Hispanic Roman Catholicism that challenge the comfort of my niche in academe and offer me a model of compassion to sustain social concern. The harsh conditions of my journey teach me about sacrifice and humility, not as pietistic attitudes but as “sensible” responses to a life where I am not protected by the privileges of my race, class, and gender.

APA, Harvard, Vancouver, ISO, and other styles

49

McGowan, Mark G. "The De-Greening of the Irish : Toronto’s Irish‑Catholic Press, Imperialism, and the Forging of a New Identity, 1887-1914." Historical Papers 24, no. 1 (April 26, 2006): 118–45. http://dx.doi.org/10.7202/030999ar.

Full text

Abstract:

Abstract Traditionally Canadian and American historians have assumed thai Irish Catholics in urban centres constituted highly resistant subcultures in the face of a dominantProtestant majority. In Canada, scholars have stated that these Irish-Catholic subcultures kept themselves isolated, socially and religiously, from the Anglo- Protestant society around them. Between 1890 and 1918, however, the Irish Catholics of Toronto underwent significant social, ideological, and economic changes that hastened their integration into Toronto society. By World War One, Irish Catholics were dispersed in all of Toronto's neighbourhoods; they permeated the city's occupational structure at all levels; and they intermarried with Protestants at an unprecedented rate. These changes were greatly influenced by Canadian-born generations of Irish-Catholic clergy and laity. This paper argues that these social, ideological, and emotional realignments were confirmed and articulated most clearly in the city's Catholic press. Editors drew up new lines of loyally for Catholics and embraced the notion of an autonomous Canadian nation within the British Empire. What developed was a sense of English-speaking Catholic Canadian identity which included a love of the British Crown, allegiance to the Empire, and a duty to participate in Canadian nation-building. In the process, a sense of Irish identity declined as new generations of Catholics chose to contextualize their Catholicism in a Canadian cultural milieu. The press expressed a variant of the imperial-nationalist theme, which blended devout Catholicism with a theory of imperial “interdependence.” This maturation of a new identity facilitated Catholic participation in the First World War and underscored an English-speaking Catholic effort to evangelize and anglicize “new” Catholic Canadians. By the end of the war, Toronto's Irish Catholics were imbued with zealous Canadian patriotism, complemented, in part, by their greater social integration into the city's mainstream.

APA, Harvard, Vancouver, ISO, and other styles

50

Kollar, Rene. "Anglo-Catholicism: A Study in Religious Ambiguity. By W. S. F. Pickering. New York: Routledge, 1989. xiii + 286 pp. $59.95." Church History 60, no. 1 (March 1991): 145–46. http://dx.doi.org/10.2307/3168570.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Anglo-Catholicism'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles