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Books on the topic 'Catholicism - Fiction'

Author: Grafiati
Published: 29 July 2024
Last updated: 31 July 2024

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1

Henri-Joseph, Du Laurens. L'antipapisme révélé, ou, Les rêves de l'antipapiste: 1767. Paris: Points sur les i, 2010.

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2

Joachim, Hrsg :. Valentin, ed. Sakrileg: eine Blasphemie?: das Werk Dan Browns kritisch gelesen. M unster: Aschendorff Verlag, 2007.

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3

Andrews, Brindle Susan, Lademan Miriam Andrews, Houtman Jane Frances, and Jiménez de Martínez, Luz María., eds. The caterpillar that came to church: A story of the Eucharist = La oruga que fue a misa : un cuento de la Eucaristía. Huntington, Ind: Our Sunday Visitor, 1993.

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4

Woodman, Thomas M. Faithful fictions: The Catholic novel in British literature. Milton Keynes [England]: Open University Press, 1991.

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5

John, Walsh. Some things which Catholics do not believe, or, Protestant fictions and Catholic facts: Lecture. 2nd ed. Toronto: Catholic Register Print, 1985.

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6

John, Walsh. Some things which Catholics do not believe, or, Protestant fictions and Catholic facts: Lecture. [Toronto?: s.n.], 1987.

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7

John, Walsh. Some things which Catholics do not believe, or, Protestant fictions and Catholic facts: Lecture. 2nd ed. [Toronto?: s.n.], 1985.

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8

Mariella, Gable. The literature ofspiritual values and Catholic fiction. Lanham, Md: University Press of America, 1996.

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9

Dickens, Charles. Barnaby Rudge: A tale of the riots of 'eighty. London: The Folio Society, 1987.

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10

Dickens, Charles. Barnaby Rudge: A tale of the riots of 'Eighty. London: The Folio Society, 1987.

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11

Dickens, Charles. Barnaby Rudge: A tale of the riots of 'eighty. New York: Oxford University Press, 1998.

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12

Gable, Mariella. The literature of spiritual values and Catholic fiction. Lanham, MD: University Press of America, 1996.

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13

Hô, Linh. Nh~ung ngày ðâm máu: Truyên dài vê Thánh tu ðao Viêt Nam. San Jose, Calif: Co so văn hóa Đông Phuong, 1988.

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14

Carroll, Austin. Glimpses of pleasant homes: A few tales for youth. New York: Catholic Publication Society, 1986.

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15

Linh, Hso. Nhzung ngày đnam máu: Truyuen dài vse Thánh tyu đạo Viuet Nam. San Jose, CA: Cơ syo văn hóa Đông Phương, 1988.

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16

Linh, Hò̂. Những ngày đã̂m máu: Truyện dài vè̂ Thánh tử đạo Việt Nam. San Jose, CA: Cơ sở văn hóa Đông Phương, 1988.

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17

J, Sadlier. Confessions of an apostate. New York: D. & J. Sadlier, 1985.

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18

Schmitz, Anthony. Lost souls. New York: Ballantine Books, 1988.

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19

Donald, Hawes, ed. Barnaby Rudge: A tale of the Riots of 'eighty. London: J.M. Dent, 1996.

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20

Anti-Catholicism and nineteenth-century fiction. Cambridge: Cambridge University Press, 2004.

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21

Quattrocchi, Vito. Benedicaria- Magical Catholicism. Lulu.com, 2006.

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22

Anti-Catholicism and Nineteenth-Century Fiction (Cambridge Studies in American Literature and Culture). Cambridge University Press, 2009.

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23

Seven Big Myths about the Catholic Church: Distinguishing Fact from Fiction about Catholicism. Ignatius Press, 2012.

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24

Tarr, Mary Muriel. Catholicism In Gothic Fiction: A Study Of The Nature And Function Of Catholic Materials In Gothic Fiction In England 1762-1820. Kessinger Publishing, LLC, 2007.

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25

Catholicism and American Borders in the Gothic Literary Imagination. University of Notre Dame Press, 2017.

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26

The Supernatural Stories of Monsignor Robert H. Benson: The Light Invisible / A Mirror of Shalott. Landisville, Pennsylvania, USA: Coachwhip Publications, 2010.

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27

Ferraro, Thomas J. Transgression and Redemption in American Fiction. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198863052.001.0001.

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This book considers modern American fiction in its own Italianate coloration: the interplay of sex (the red of passion), violence (the black of violence), and sanctity (the gold of redemption). Its purpose is to involve readers in the mythopoetics of American narrative, long-lived and well overdue, in which Marian Catholicism is seen as integral to apprehending the nexus among eros, grace, and sacrifice in U.S. self-making—especially for Protestants! It starts with Hawthorne’s The Scarlet Letter, the primary instigator, as well as with Frederic’s ingenious retelling, The Damnation of Theron Ware, a second persisting prism. Sustained revisionist accounts of five major novels and several stories follow, including Chopin’s The Awakening, James’ The Wings of the Dove, Fitzgerald’s The Great Gatsby, Cather’s The Professor’s House, and Hemingway’s The Sun Also Rises. Each novel is recalled as a melodrama of beset sexuality and revealed as a martyr tale of forbidden love—successive, self-aware courtings of devotional Catholicism that the critical and teaching establishment has found too mysterious and dangerous to recognize, never mind sanction. In counterpoint, the book illuminates each tale in its own terms, which are often surprising yet almost always common-sensical; it identifies the special senses—beauty, courage, and wisdom—that emerge, often in the face of social terror and moral darkness, under Marian-Catholic pedagogy; and it yields an overview of the mainline of the modern American novel in which sexual transgression (including betrayal) and graced redemption (the sanctification of passion, mediated confession, martyring sacrifice) go hand in hand, syncretically.
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28

The Shamrock and the Cross: Irish American Novelists Shape American Catholicism. University of Notre Dame Press, 2016.

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29

Sherwood. Flowers of the Forest. HardPress, 2020.

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30

Prickett, Stephen. Literary Legacy. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.29.

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Neither Anglicans nor Catholics ever seemed to grasp how inseparable literature and theology were for Newman. His prose fiction, like his poetry, involved complex images and symbols in a network of interconnected references, some obtrusive, some slight and allusive. Though declaring the Catholic Church essentially ‘poetic’ inverted his earlier idealized vision of Anglicanism, this remained a Catholicism with a peculiarly Anglican aesthetic. But if, for those whose interest in Newman is primarily theological, the idea of him as an essentially literary figure seems strange, for those whose knowledge of him is through choral concert performances of ‘The Dream of Gerontius’, the reality is equally strange. Writers are by nature solitary, but Newman was peculiarly solitary. Though he constantly sought community—in Oxford, and later among his fellow Catholics—whether in poetry or prose, his themes concern loneliness.
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31

Roman Catholicism in Fantastic Film: Essays on Belief, Spectacle, Ritual and Imagery. McFarland & Company, Incorporated Publishers, 2011.

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32

Roman Catholicism in fantastic film: Essays on belief, spectacle, ritual and imagery. Jefferson, N.C: McFarland & Company, Inc., Publishers, 2011.

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33

Untorn tickets. London: Flame, 2002.

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34

Untorn tickets. London: Flame, 2002.

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35

Untorn Tickets. Ulverscroft Large Print Bks., 2003.

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36

Field. Bristol: Shearsman Books, 2016.

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37

Milbank, Alison. Cain’s Castles. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824466.003.0002.

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In Chapter 1, the Reformation is presented as the paradigmatic site of Gothic escape: the evil monastery can be traced back to Wycliffe’s ‘Cain’s castles’ and the fictional abbey ruin to the Dissolution. Central Gothic tropes are shown to have their origin in this period: the Gothic heroine is compared to the female martyrs of Foxe’s Acts and Monuments; the usurper figure is linked to the papal Antichrist; and the element of continuation and the establishment of the true heir is related to Reformation historiography, which needs to prove that the Protestant Church is in continuity with early Christianity—this crisis of legitimacy is repeated in the Glorious Revolution. Lastly, Gothic uncovering of hypocrisy is allied to the revelation of Catholicism as idolatry. The Faerie Queene is interpreted as a mode of Protestant Gothic and Spenser’s Una provides an allegorical gesture of melancholic distance, which will be rendered productive in later Gothic fiction.
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38

Awful disclosures of Maria Monk: As exhibited in a narrative of her sufferings during a residence of five years as a novice, and two years as a black nun, in the Hotel Dieu nunnery at Montreal. New York: Howe & Bates, 1986.

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39

Catholics. London: Vintage, 1992.

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40

Catholics. Chicago, Ill: Loyola Press, 2006.

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41

Catholics. McClelland & Stewart, 1989.

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42

Catholics. New York: E. P. Dutton, 1986.

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43

MOORE, BRIAN. Catholics. FLAMINGO, 1996.

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44

Moore, Brian. Catholics. Plume, 1986.

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45

Green, James. Bad Catholics. Luath Press Limited, 2012.

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46

Green, James. Bad Catholics. Start Publishing LLC, 2015.

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47

Knauer, Judy Douglas. Bad Catholics. PublishAmerica, 2003.

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48

Miller, Hugh. Ballykissangel: A Sense of Place (Isis General Fiction). Ulverscroft Large Print Books, 2001.

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49

Bad Catholics. Abercynon: Accent Press, 2014.

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50

Bad Catholics. Edinburgh: Luath Press, 2008.

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