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1
Kiessling, Nicolas. "Anthony Wood and the Catholics". Recusant History 30, n. 1 (maggio 2010): 71–87. http://dx.doi.org/10.1017/s0034193200012656.
Testo completoAbstract (sommario):
Anthony Wood (1632–1695), the Oxford biographer and historian, was accused of being a ‘papist’ from the early 1670s until his death on 29 November 1695. These accusations were given credence because Wood had many Catholic friends and acquaintances; had a genuine affection for manuscripts and monuments of the pre-reformation past; wrote bio-bibliographies of many noteworthy Catholics who were graduates of Oxford colleges or were associated with the university; had a view of the reformation that Gilbert Burnet, later the bishop of Salisbury, saw as ‘unseemly’; and never joined any campaign against Catholics before or after James II reigned in Great Britain. This essay deals with Wood's relationships with Catholics and his attitude towards Catholicism.
2
Kane, Paula M. "‘The Willing Captive of Home?’: The English Catholic Women's League, 1906–1920". Church History 60, n. 3 (settembre 1991): 331–55. http://dx.doi.org/10.2307/3167471.
Testo completoAbstract (sommario):
Henry Cardinal Manning wrote in 1863 that he wanted English Catholics to be “downright, masculine, and decided Catholics—more Roman than Rome, and more ultramontane than the Pope himself.” Given this uncompromising call for militant, masculine Roman Catholicism in Protestant Victorian England, frequently cited by scholars, it may seem surprising that a laywomen's movement would have emerged in Great Britain. In 1906, however, a national Catholic Women's League (CWL), linked closely to Rome, to the English clergy, and to lay social action, emerged in step with the aggressive Catholicism outlined by Manning 40 years earlier. The Catholic Women's League was led by a coterie of noblewomen, middle-class professionals, and clergy, many of them former Anglicans. The founder, Margaret Fletcher (1862–1943), and the league's foremost members were converts; the spiritual advisor, Rev. Bernard Vaughan, was the son of a convert. A short list of the clergy affiliated with the CWL reveals an impressive Who's Who in the Catholic hierarchy and in social work in the early twentieth century: Francis Cardinal Bourne (Archbishop of Westminster from 1903 to 1935), Monsignor Robert Hugh Benson (a convert and well-known author), and influential Jesuits Bernard Vaughan, Charles Plater, Cyril Martindale, Joseph Keating, Leo O'Hea and Joseph Rickaby. The CWL was born from a joining of convert zeal and episcopal-clerical support to a tradition of lay initiative among English Catholics.
3
Devlin, Carol A. "The Eucharistic Procession of 1908: The Dilemma of the Liberal Government". Church History 63, n. 3 (settembre 1994): 407–25. http://dx.doi.org/10.2307/3167537.
Testo completoAbstract (sommario):
In September 1908 the British Prime Minister, H. H. Asquith, offended Roman Catholics by cancelling the procession of the Blessed Sacrament, which was to have been the climax of the 1908 international Eucharistic Congress. This incident illustrates the persistence of religious extremism as a disruptive force in British politics and the muddled manner in which Asquith's government dealt with crises. As early as 1900 social and economic issues had become the dominant focus of British politics, and Great Britain had established a reputation for religious toleration. In spite of the growing trend toward secularism, militant Protestants continued to agitate against Catholicism by resurrecting archaic laws restricting Catholic rituals.
4
Tirenin, Gregory. "From Jacobite to Loyalist: The Career and Political Theology of Bishop George Hay". British Catholic History 35, n. 3 (maggio 2021): 265–93. http://dx.doi.org/10.1017/bch.2021.3.
Testo completoAbstract (sommario):
Although Catholics were marginalized and strongly associated with Jacobitism under the early Hanoverians, the reign of George III saw a gradual assimilation of Catholics into mainstream political culture. The Vicars Apostolic of Great Britain played a key role in this process by emphasizing passivity and loyalty. The bishop who most strongly personified this Jacobite to loyalist transition was George Hay (1729-1811). A convert to Catholicism from the Scottish Episcopalian faith, Hay served the Jacobite Army as a medic in 1745 and was imprisoned following that conflict. After his conversion and subsequent ordination, Hay became coadjutor of the Lowland District of Scotland in 1769 and was promoted to the Apostolic Vicarate in 1778. Hay actively engaged with many high-profile statesmen and political thinkers, including Edmund Burke. Most notably, he constructively utilized Jacobite political theology to criticise revolutionary ideology. His public involvement in politics was most remarkable during the American and French Revolutions, when he confidently deployed the full force of counterrevolutionary doctrines that formerly alienated Catholics from the Hanoverian state. However, since the Age of Revolution presented a stark duality between monarchy and republicanism, Hay’s expressions of passive obedience and non-resistance endeared him and the Catholic Church to the British establishment.
5
Davies, John. "‘War is a Scourge’: The First Year of the Great War 1914–1915: Catholics and Pastoral Guidance". Recusant History 30, n. 3 (maggio 2011): 485–500. http://dx.doi.org/10.1017/s0034193200013042.
Testo completoAbstract (sommario):
When Britain declared war on Germany in August 1914 few could have foreseen that it would last four years or predicted the slaughter it would bring. The parishioners of the Catholic parish of St. Peter Seel St., in the docklands of south Liverpool, along with Catholics throughout the country, on the first Sunday of the war were exhorted to pray for peace. The assumption seemed to be that the war would be a short one. The lessons of Britain's last major conflict, the South African Wars at the turn of the nineteenth-century, seemed not to have impinged on popular imagination. it would, however, be only a relatively short space of time before the news of local young men ‘killed in action’ began to appear in the notice books of St. Peter's and other Catholic parishes, bringing a growing realisation that this war was ‘different’. Perhaps it would not end quickly and certainly as the horror of events in Belgium and France began to appear in the press, national, local and ‘confessional’, the conviction grew that indeed this was no ‘ordinary’ war. How did the leaders of the Catholic community respond? What guidance and comfort were offered to the community, which was largely working class, whose sons found themselves in the front line?
6
Wendling, Karina Bénazech. "“The priests do their best to inflame the people.” Religious actors in Ireland, 1800–1845: Instigators of violence or peacemakers?" Violence: An International Journal 2, n. 1 (aprile 2021): 106–30. http://dx.doi.org/10.1177/26330024211004611.
Testo completoAbstract (sommario):
After the 1801 Act of Union uniting Ireland and Great Britain, and the broken promises made to Catholics, Daniel O’Connell founded the Catholic Association which combined religious and political demands. Despite the pacifying dimension of the movement, the decades preceding the Great Hunger (1845–1851) saw several episodes of violence, before reaching a climax during the revolutionary movement of 1848. Relying on Philippe Braud’s definition of political violence and the study of British and Catholic authorities’ correspondence among other sources, this article intends to shed light on the different dynamics at work in the rise in violence. It also examines the various attempts to readjust to and withdraw from acts of violence, to move beyond ambiguities and better assess the role played by religious agents.
7
Nir, Roman. "The Activities of the Polish Section “War Relief Services-National Catholic Welfare Conference” in Great Britain from 10.12.1943 to 31.07.1946". Studia Polonijne 39 (30 luglio 2019): 213–43. http://dx.doi.org/10.18290/sp.2018.10.
Testo completoAbstract (sommario):
WRS-NCWC Polish Projects activities in Great Britain started at the very moment of the arrival 30 November 1943 of the Rev. A. Wycislo, Delegate of WRS-NCEC, nominated by Executive Committee as Field Director, Polish Projects. Very Bishop J.F. Gawlina immediately created in London an NCWC Polish Projects in Great Britain Committee. Rev. Canon R. Gogolinski-Elston was nominated Secretary of this Central Committee. The common aims of NCWC activities all over the world were directing aims of NCWC Polish Projects in Great Britain Central Committees. The especial aim to have care about the Polish Soldier, his spiritual and moral welfare, and to ensure his cultural and educationall development in a truly Catholic and Polish atmosphere. Rev. Gogolinski-Elston was ordered to start work immediately and already on the 10th of December 1943 the Polish Hearth in Blackpool was taken over, as the first NCWC Centre for Poles in Gt. Britain. On the 12th of December 1943 NCWC Rest and Recreational Centre for Polish University Students was opened in Edinburgh, 15th December an NCWC Polish Air Force Canteen in Blackpool was opend, 24th of December 1943 an NCWC Rest and Recreational Centre for Polish Convalescent Airmen in Blackoop and NCWC Rest and Recreational Centre in Special Secret Duty Detachment in “X” (military secret) were created. Polish Projects in Gt. Britain will be an excellent testimonial to American Catholics with their Bishops, to War Relief Services-National Catholic Welfare Conference, organization with its so effective Executive and Field Director.
8
Kochetkova, M. V. "O'Connell and the struggle for the emancipation of the catholics". Bulletin of Nizhnevartovsk State University, n. 4 (15 dicembre 2020): 22–28. http://dx.doi.org/10.36906/2311-4444/20-4/03.
Testo completoAbstract (sommario):
The aim of the study was to examine the most significant achievement in Irish Nationalism, which was embodied in the trend of moral force, the Emancipation of Catholics and the role of D. O'Connell in this process. After the introduction of the Union between Ireland and Great Britain in 1801, after the suppression of the 1803 uprising among the Irish nationalists, the apologists of the constitutional way of achieving self-government remained only one way, granting Catholics equal political rights. Automatically, Catholics were not prohibited from being elected as deputies or holding public office. But due to the fact that when entering these positions it was required to give the Crown a double oath, secular and religious, Anglican, Catholics could not give such a second oath. Consequently, Emancipation meant the liberation of Catholics from the religious part of the oath to the Crown. All attempts to pass a law on emancipation within the framework of Westminster ended in the defeat of the initiative of the Irish commoners, it became obvious that a different method of achieving the goal was needed. It was developed by the leader of the Nationalists D. O'Connell. The essence of the new system of struggle was to create a massive, regulated movement of the entire Nation for the political rights of Catholics. It included holding rallies, setting up a press of its own, and the introduction of a Catholic Rent designed to fund the movement from donations. Thus, for the first time in European history, a massive, nationwide, controlled movement was created. As a result of these innovations, Westminster passed the Catholic Emancipation Act in 1829. O'Connell's role in this victory was decisive.
9
Keogh, Richard A. "‘from education, from duty, and from principle’: Irish Catholic loyalty in context, 1829-1874". British Catholic History 33, n. 3 (30 marzo 2017): 421–50. http://dx.doi.org/10.1017/bch.2017.5.
Testo completoAbstract (sommario):
The passage of the Emancipation Act in 1829 presented an opportunity for Catholics to reimagine their loyalty as equal subjects for the first time under the union between Great Britain and Ireland. This article explores the way Catholic loyalty was conceived in the decades that followed the act of 1829 through to the mid 1870s, when there was renewed focus on the civil allegiance of Catholics following the declaration of Papal infallibility. Historians are increasingly exploring a range of social, political and religious identities in nineteenth century Ireland, beyond the rigid binary paradigm of Catholic nationalisms and Protestant loyalisms that has dominated Irish historiography. However, Catholic loyalty in particular remains an anachronism and lacks sufficient conceptual clarity. Our understanding of a specifically Catholic variant of loyalty and its public and associational expression, beyond a number of biographical studies of relatively unique individuals, remains limited. By providing an exposition of episodes in the history of Catholic loyalty in the early and mid-Victorian years this article illuminates the phenomenon. It demonstrates that Irish Catholic loyalty took on different expressive forms, which were dependent on the individuals proclaiming their loyalty, their relationship to the objects of their loyalty, and its reception by the British state and Protestant establishment.
10
Sloan, Robert. "O’Connell’s liberal rivals in 1843". Irish Historical Studies 30, n. 117 (maggio 1996): 47–65. http://dx.doi.org/10.1017/s0021121400012578.
Testo completoAbstract (sommario):
In 1843 Daniel O’Connell’s campaign for repeal of the Act of Union won the support of millions of Irish Catholics. This movement, of which the famous ‘monster meetings’ were the most striking feature, greatly alarmed adherents to the union in both Britain and Ireland. This article is concerned with the response of those M.P.s who supported the union but repudiated ‘Protestant ascendancy’ and advocated removal of the grievances of Ireland’s Catholic majority. There were about forty such ‘liberal-unionist’ members then in parliament, their landed influence and popular sympathies having enabled them to emerge relatively unscathed from the Whig electoral disaster of 1841. They were a mixed bag of Protestants and Catholics, Whigs and liberals, and they had as little idea of party unity as the stereotypical independent member of nineteenth-century fame. This picture of unco-ordinated individual activity was to change dramatically in response to the momentous events of what O’Connell called ‘the great Repeal Year’.
11
O’Flaherty, Eamon. "Ecclesiastical politics and the dismantling of the penal laws in Ireland, 1774–82". Irish Historical Studies 26, n. 101 (maggio 1988): 33–50. http://dx.doi.org/10.1017/s0021121400009433.
Testo completoAbstract (sommario):
The repeal of much of the penal code in the final decades of the eighteenth century has often been seen as falling neatly into two phases — an initial series of moderate relief acts between 1774 and 1782 and a more radical and controversial phase in the 1790s, halted by the failure of Fitzwilliam’s attempt at a fundamental restructuring of the Irish system of government in 1795. The cautious and limited relief measures of the earlier phase of legislation possess a beguiling symmetry and simplicity when seen as finished pieces of legislation forming part of a series. The provision of an oath of loyalty designed for catholics in 1774 and the removal of the most restrictive parts of the laws preventing catholics from acquiring landed property in 1778 were complemented by the removal, in 1782, of most of the laws restricting catholic worship, education and the clergy. It is easy to establish a division between the removal of obsolete and almost unenforceable economic and religious restrictions in the first phase of relief and the much wider issues involved in challenging the exclusion of catholics from the legal profession, the army, the university, corporations, the franchise and parliament. Yet it would be a mistake to see the first phase of catholic relief as in any way inevitable in the period 1774–82. It is often argued — with considerable justice — that the Irish government’s conversion to catholic relief in the late 1770s was a direct result of decisions taken in Great Britain to reward and encourage the loyalty of English catholics at a time of crisis. An examination of the domestic politics surrounding the relief acts passed between 1774 and 1782 modifies this view considerably. Although the Irish government was decisively influenced by policies formed in London during the first phase of relief legislation, this was not true of the Irish parliament. Irish perspectives on the place of catholics in the state and on the extent of relief were very different from the British government’s viewpoint. This disparity had a considerable effect on the shape of the legislation which finally emerged, and even more on the proposals drawn up by Irish members of parliament actively involved in drafting the legislation affecting catholics.
12
O'LEARY, PAUL. "When Was Anti-Catholicism? The Case of Nineteenth- and Twentieth-Century Wales". Journal of Ecclesiastical History 56, n. 2 (aprile 2005): 308–25. http://dx.doi.org/10.1017/s0022046904002131.
Testo completoAbstract (sommario):
Anti-Catholicism was a pervasive influence on religious and political life in nineteenth-century Wales. Contrary to the views of Trystan Owain Hughes, it mirrored the chronology of anti-Catholic agitation in the rest of Great Britain. Welsh exceptionalism lies in the failure of militant Protestant organisations to recruit in Wales, and the assimilation of anti-Catholic rhetoric into the frictions between the Church of England and Nonconformity over the disestablishment of the Church. Furthermore, whereas the persistence of anti-Catholicism in twentieth-century Britain is primarily associated with cities like Liverpool and Glasgow, its continuing influence in Wales was largely confined to rural areas and small towns.
13
Smith, John T. "The Priest and the Elementary School in the Second Half of the Nineteenth Century". Recusant History 25, n. 3 (maggio 2001): 530–42. http://dx.doi.org/10.1017/s003419320003034x.
Testo completoAbstract (sommario):
The Report of a Select Committee in 1835 gave the total of Catholic day schools in England as only 86, with the total for Scotland being 20. Catholic children had few opportunities for day school education. HMI Baptist Noel reported in 1840: ‘very few Protestant Dissenters and scarcely any Roman Catholics send their children to these [National] schools; which is little to be wondered at, since they conscientiously object to the repetition of the Church catechism, which is usually enforced upon all the scholars. Multitudes of Roman Catholic children, for whom some provision should be made, are consequently left in almost complete neglect, a prey to all the evils which follow profound ignorance and the want of early discipline.’ With the establishment of the lay dominated Catholic Institute of Great Britain in 1838 numbers rose to 236 in the following five years, although the number of children without Catholic schooling was still estimated to be 101,930. Lay control of Catholic schools diminished in the 1840s. In 1844, for example, Bishop George Brown of the Lancashire District in a Pastoral letter abolished all existing fund-raising for churches and schools and created his own district board which did not have a single lay member. The Catholic Poor School Committee was founded in 1847, with two laymen and eight clerics and the bishops requested that the Catholic Institute hand over all its educational monies to this new body and called for all future collections at parish level to be sent to it. Government grants were secured for Catholic schools for the first time in 1847. The great influx of Irish immigrants during the years of the potato famine (1845–8) increased the Catholic population and church leaders soon noted the great leakage among the poor. The only way to counteract this leakage was to educate the young under the care of the Church.
14
Polshchak, Aneliya. "Preraphaelites and Christian Literature Renewal in Great Britain". NaUKMA Research Papers. Literary Studies 3 (2 settembre 2022): 115–19. http://dx.doi.org/10.18523/2618-0537.2022.3.115-119.
Testo completoAbstract (sommario):
The article considers about the general tendencies of Christian and Catholic art renewal in Great Britain. This movement is the part of the wider one i.e. Christian art renewal, which is the important phenomenon in all western literatures and cultures (Francois Mauriac, Georges Bernanos, Julien Green, Paul Claudel, Charles Péguy, Gertrud von Le Fort, Heinrich Boll, Sigrid Undset, Graciya Deledda, Ramiro de Maeztu, Hose Bergamin, Miguel Unamuno, Maurice Denis, Paul Gauguin, Georges Rouault, Francis Jean Marcel Poulenc, Arthur Honegger, Olivier Messiaen, etc.) English Christian and Catholic Renewal were caused by the deep crisis, which found its place after the period of positivism. In British literature the phenomenon of Christian renewal manifested itself in the creative work of Evelyn Arthur St. John Waugh, Muriel Spark, Gilbert Keith Chesterton, Graham Green, Clive Staples Lewis and others. Tendencies of Christian renewal also appeared in the other kinds of art. In the painting of Great Britain of the period these tendencies display themselves in the intention of the painters to find the sense of the life, which in the same time also include the interest in Christianity. It made itself apparent in new approaches to sacred matters, which include Bible themes as well as Church tradition. In the fine art of Great Britain Christian renewal echoed in the works of Pre-Raphaelites (William Holman Hunt, John Everett Millais, Dante Gabriel Rosetti, Madox Brown, Edward Berne-Jones, William Morris, Arthur Hughes, Walter Crane, and John William Waterhouse. Strong will to return to the cultural and religious roots of Europe is the core of this art movement of Christian and Catholic renewal in Britain. Revision of “Good News Bible” message actuality for their contemporaries, which is manifested in the sense of the works, images and structural elements, is the important task and inspiration for painters and writers of this style.
15
Markovich, Slobodan. "Activities of Father Nikolai Velimirovich in Great Britain during the Great War". Balcanica, n. 48 (2017): 143–90. http://dx.doi.org/10.2298/balc1748143m.
Testo completoAbstract (sommario):
Nikolai Velimirovich was one of the most influential bishops of the Serbian Orthodox Church in the twentieth century. His stay in Britain in 1908/9 influenced his theological views and made him a proponent of an Anglican-Orthodox church reunion. As a known proponent of close relations between different Christian churches, he was sent by the Serbian Prime Minister Pasic to the United States (1915) and Britain (1915-1919) to work on promoting Serbia and the cause of Yugoslav unity. His activities in both countries were very successful. In Britain he closely collaborated with the Serbian Relief Fund and ?British friends of Serbia? (R. W. Seton-Watson, Henry Wickham Steed and Sir Arthur Evans). Other Serbian intellectuals in London, particularly the brothers Bogdan and Pavle Popovic, were in occasional collision with the members of the Yugoslav Committee over the nature of the future Yugoslav state. In contrast, Velimirovich remained committed to the cause of Yugoslav unity throughout the war with only rare moments of doubt. Unlike most other Serbs and Yugoslavs in London Father Nikolai never grew unsympathetic to the Serbian Prime Minister Pasic, although he did not share all of his views. In London he befriended the churchmen of the Church of England who propagated ecclesiastical reunion and were active in the Anglican and Eastern Association. These contacts allowed him to preach at St. Margaret?s Church, Westminster and other prominent Anglican churches. He became such a well-known and respected preacher that, in July 1917, he had the honour of being the first Orthodox clergyman to preach at St. Paul?s Cathedral. He was given the same honour in December 1919. By the end of the war he had very close relations with the highest prelates of the Church of England, the Catholic cardinal of Westminster, and with prominent clergymen of the Church of Scotland and other Protestant churches in Britain. Based on Velimirovich?s correspondence preserved in Belgrade and London archives, and on very wide coverage of his activities in The Times, in local British newspapers, and particularly in the Anglican journal The Church Times, this paper describes and analyses his wide-ranging activities in Britain. The Church of England supported him wholeheartedly in most of his activities and made him a celebrity in Britain during the Great War. It was thanks to this Church that some dozen of his pamphlets and booklets were published in London during the Great War. What made his relations with the Church of England so close was his commitment to the question of reunion of Orthodox churches with the Anglican Church. He suggested the reunion for the first time in 1909 and remained committed to it throughout the Great War. Analysing the activities of Father Nikolai, the paper also offers a survey of the very wide-ranging forms of help that the Church of England provided both to the Serbian Orthodox Church and to Serbs in by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement. general during the Great War. Most of these activities were channelled through him. Thus, by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement.
16
Appeltová, Michaela. "Women’s Agency, Catholic Morality, and the Irish State". Radical History Review 2022, n. 143 (1 maggio 2022): 212–18. http://dx.doi.org/10.1215/01636545-9566244.
Testo completoAbstract (sommario):
Abstract The text reviews four new books in Irish women’s history and the history of sexuality: Mary McAuliffe’s biography of the revolutionary Margaret Skinnider; Jennifer Redmond’s Moving Histories, exploring the discourses about Irish women migrants to Great Britain in the first few decades of the Irish state, and their everyday lives in Britain; Lindsey Earner-Byrne and Diane Urquhart’s The Irish Abortion Journey, which documents the repressive discourses and policies surrounding abortion in twentieth-century Ireland and relates stories of traveling to Great Britain to obtain it; and finally, Sonja Tiernan’s book examining the ultimately successful political and legal campaign for marriage equality in Ireland. These highly readable, well-researched books place gender and sexuality at the center of Irish history; provide insight into the contradictory political, religious, and medical discourses about Irish women, gays, and lesbians; and document the lives of women both in and out of Ireland.
17
Smyth, Jim. "‘Like amphibious animals’: Irish protestants, ancient Britons, 1691–1707". Historical Journal 36, n. 4 (dicembre 1993): 785–97. http://dx.doi.org/10.1017/s0018246x00014503.
Testo completoAbstract (sommario):
ABSTRACTIreland in the 1690s was a protestant state with a majority catholic population. These protestants sometimes described themselves as ‘the king's Irish subjects’ or ‘the people of Ireland’, but rarely as ‘the Irish’, a label which they usually reserved for the catholics. In constitutional and political terms their still evolving sense of identity expressed itself in the assertion of Irish parliamentary sovereignty, most notably in William Molyneux's 1698 pamphlet, The case of Ireland's being bound by acts of parliament in England, stated. In practice, however, the Irish parliament did not enjoy legislative independence, and the political elite was powerless in the face of laws promulgated at Westminster, such as the i6gg woollen act, which were detrimental to its interests. One possible solution to the problem of inferior status lay in legislative union with England or Great Britain. Increasingly in the years before 1707 certain Irish protestant politicians elaborated the economic, constitutional and practical advantages to be gained from a union, but they also based their case upon an appeal to the shared religion and ethnicity of the sovereign's loyal subjects in the two kingdoms. In short the protestants insisted that they were English. This unionist episode thus illustrates the profoundly ambivalent character of protestant identity in late seventeenthand early eighteenth-century Ireland.
18
Sterkhov, Dmitrii. "The Hanoverian Question and Prussian Foreign Policy in the Early Nineteenth Century (1801–1806)". Novaia i noveishaia istoriia, n. 2 (2022): 38. http://dx.doi.org/10.31857/s013038640018318-7.
Testo completoAbstract (sommario):
This study explores the significance of the Hanoverian Question for Prussian foreign policy in the early nineteenth century. The author looks at the origins of the Hanoverian Question and analyses Prussian motives for annexing Hanover in the first part of the article. Special attention is paid to the relationship between Prussian foreign policy and Prussian domestic stability. The political system in Prussia was severely unbalanced by the capture of vast swathes of Polish territory to the east, populated mostly by Catholics. To restore the balance, the Prussian state badly needed a German-speaking and Evangelical province to the west, and only the Electorate of Hanover met these requirements. The Hanoverian Question went hand in hand with the neutrality policy pursued by Prussia between 1795 and 1806. After the unsuccessful occupation of Hanover in 1801, Prussian King Friedrich Wilhelm III committed himself solely to the peaceful annexation of the Electorate, which had to be recognised internationally, above all by France, Great Britain, and Russia. Forced to manoeuvre between Napoleon and the Anti-French Coalition, Prussia eventually gained possession of Hanover, but found itself at war with both Great Britain and France. Thus, the delicate Hanoverian Question paved the way for the War of the Fourth Coalition of 1806–1807, which ended in Prussia's worst defeat. One can conclude that Prussia failed to resolve the Hanoverian Question satisfactorily, yet this diplomatic setback was instrumental in changing Prussian foreign policy. After 1806 Prussia finally abandoned its policy of neutrality and manoeuvring appeared more willing to use force to achieve its goals.
19
Ombresop, Robert. "The Canon Law Society of Great Britain and Ireland and its Newsletter". Ecclesiastical Law Journal 5, n. 25 (luglio 1999): 284–85. http://dx.doi.org/10.1017/s0956618x00003641.
Testo completoAbstract (sommario):
The organisation now known as the Canon Law Society of Great Britain and Ireland was founded in 1957, and its Newsletter was first published in 1969. The activities, publications and achievements of the Society within the Roman Catholic Church are manifold, and were acknowledged by Pope John Paul II when he granted an audience to participants of the 1992 annual conference held in Rome. This papal address is printed at the beginning of The Canon Law: Letter & Spirit (London 1995), the full commentary on the 1983 Code of Canon Law prepared by the Society.
20
Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church". Roczniki Kulturoznawcze 12, n. 2 (17 giugno 2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.
Testo completoAbstract (sommario):
During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million.
The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations.
The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.
21
Тетяна Коляда. "SOCIAL CONDITIONS FOR THE DEVELOPMENT OF SECONDARY EDUCATION IN GREAT BRITAIN". Social work and social education, n. 5 (23 dicembre 2020): 179–92. http://dx.doi.org/10.31499/2618-0715.5.2020.220814.
Testo completoAbstract (sommario):
The article considers the social conditions for the development of secondary education in Great Britain (XIX – first half of the XX century). It was founded that an important factor in the formation of the British education system was the influence of the ruling class of aristocrats (landlords) and the petty nobility. It was founded that education of the majority of the population depended on the area, financial status of the family and religion. It was emphasized that religion played a significant role in the field of mass education. It has been shown that in the early nineteenth century, English society was engulfed in a movement of evangelical revival, as a result of which the Anglican Church could not control all its faithful, unlike the Catholic Church in Europe. It is determined that industrialization, urbanization and democratization have created conditions for social, political and economic transformations that required educated personnel. As a result, a number of laws were passed initiating reforms in primary and secondary education.
22
D'Auria, Eithne. "Sacramental Sharing in Roman Catholic Canon Law: A Comparison of Approaches in Great Britain, Ireland and Canada". Ecclesiastical Law Journal 9, n. 3 (28 agosto 2007): 264–87. http://dx.doi.org/10.1017/s0956618x07000361.
Testo completoAbstract (sommario):
Faced with difficulties of communication between separated churches, the Roman Catholic Church has attempted to provide a framework for sacramental sharing between Christians genuinely prevented from receiving the sacraments in their respective churches and ecclesial communities. This paper first considers the Roman Catholic canonical requirements for sacramental sharing. It then addresses the approach taken in the ecclesiastical jurisdictions in Great Britain and Ireland, and compares it with that of Canada. Finally, suggestions for reform are considered.
23
Atapin, E. A. "Historical Perception of Europe as “the Other” as the Basis of British Euroscepticism". Izvestiya of Altai State University, n. 5(121) (19 novembre 2021): 52–57. http://dx.doi.org/10.14258/izvasu(2021)5-08.
Testo completoAbstract (sommario):
This paper proves that British Euroscepticism is not just a consequence of the peculiarities of the current political situation but the result of the centuries-old specific attitude of Great Britain to Europe as the other sociocultural space different in many senses from the United Kingdom. The roots of this attitude can be found in the English Reformation of the 16th century which rigidly opposed “British” Protestantism to “European” Catholicism. Several examples of historical events that have aggravated this religious and cultural rift are given. As a result, the British vision of Europeans shared by political elites as people with a different way of life, habits and traditions resulted in a sceptical attitude towards European integration and Britain's participation in it. The statements of famous British politicians regarding European integration and participation of Great Britain in it are cited to confirm the vision of Europe as “the Other” by the political elites of the United Kingdom. It is argued that British Euroscepticism is largely determined and inspired by cultural exceptionalism. Therefore, special attention is paid to the analysis of the British version of cultural Euroscepticism.
24
Whatmore, Richard. "Vattel, Britain and Peace in Europe". Grotiana 31, n. 1 (2010): 85–107. http://dx.doi.org/10.1163/187607510x540231.
Testo completoAbstract (sommario):
AbstractThis paper underlines Vattel's commitment to maintaining the sovereignty of Europe's small states by enunciating the duties he deemed incumbent upon all political communities. Vattel took seriously the threat to Europe from a renascent France, willing to foster an equally aggressive Catholic imperialism justified by the need for religious unity. Preventing a French version of universal monarchy, Vattel recognised, entailed more than speculating about a Europe imagined as a single republic. Rather, Vattel believed that Britain had to be relied upon to prevent excessive French ambition, and to underwrite the independence of the continent's smaller sovereignties. Against those who saw Britain as another candidate for the domination of Europe, Vattel argued that Britain's commercial interests explained why it was a different kind of state to the great empires of the past. The paper goes on to consider the reception of Vattel's ideas after the Seven Years War. Although further research is required into readings of Vattel, especially in the smaller states of Europe in the later eighteenth century, the paper concludes that by the 1790s Vattel was being used to justify war to defeat the gargantuan imperialist projects of newly republican France, in order to maintain Europe itself, and the smaller states within it.
25
Taylor, Kieran D. "The relief of Belgian refugees in the archdiocese of Glasgow during the First World War: ‘A Crusade of Christianity’". Innes Review 69, n. 2 (novembre 2018): 147–64. http://dx.doi.org/10.3366/inr.2018.0173.
Testo completoAbstract (sommario):
The relief of Belgian refugees in Britain is an emerging area of study in the history of the First World War. About 250,000 Belgian refugees came to Great Britain, and at least 19,000 refugees came to Scotland, with the majority hosted in Glasgow. While relief efforts in Scotland were co-ordinated and led by the Glasgow Corporation, the Catholic Church also played a significant role in the day-to-day lives of refugees who lived in the city. This article examines the Archdiocese of Glasgow's assistance of Belgian refugees during the war. It considers first the Catholic Church's stance towards the War and the relief of Belgian refugees. The article then outlines the important role the Church played in providing accommodation, education and religious ministry to Belgian refugees in Glasgow. It does this by tracing the work of the clergy and by examining popular opinion in Catholic media. The article establishes that the Church and the Catholic community regarded the relief and reception of Belgian refugees as an act of religious solidarity.
26
Nir, Roman. "The Activities of the Polish Catholic Caritas in Great Britain, Italy and Denmark 1956–1962". Studia Polonijne 41 (27 novembre 2020): 197–236. http://dx.doi.org/10.18290/sp2041-11.
Testo completoAbstract (sommario):
Działalność polskiego Caritas katolickiego w Wielkiej Brytanii, Włoszech i Danii w latach 1956–1962
W 1945 r. ks. Rafał Gogoliński-Elston nawiązał kontakt z arcybiskupem krakowskim księciem Adamem Stefanem Sapiehą i krajową konferencją NCWC w celu niesienia pomocy przez NCWC Polakom w kraju za pośrednictwem Caritas w Polsce. W latach 1946–1948 z magazynów NCWC w Wielkiej Brytanii wysłano do Polski lekarstwa, odzież, żywność o wartości 80 000 dolarów. Do Polski wysłano sześć ciężarówek z darami dla Caritasu, domy dziecka otrzymały koce, pościel, sprzęt kuchenny, artykuły piśmiennicze i biurowe, takie jak papier, ołówki, tusz i maszyny do pisania.W latach 1950–1951 dostarczono do Polski 80 pudeł z lekarstwami i sprzętem medycznym o wartości ponad 10 000 dolarów. W 1952 r. ks. R. Gogoliński-Elston założył w Wielkiej Brytanii polski oddział Caritas. W latach 1952–1957 oddział ten wysłał do Polski 4000 paczek żywnościowych CARE za sumę 40 000 dolarów, 6000 paczek żywnościowych z Departamentu Rolnictwa USA na kwotę 30 000 dolarów. W latach 1950–1960 polska Caritas wsparła paczkami świątecznymi polskich księży, którzy znaleźli się w trudnych warunkach finansowych. Każdego roku w okresie Bożego Narodzenia wysyłano ponad 100 paczek o łącznej wartości ponad 4000 dolarów. Caritas pomagała dzieciom i młodzieży w polskich szkołach katolickich w Wielkiej Brytanii, udzielając także stypendiów uczniom. Sfinansowała 106 obozów letnich dla 2650 dzieci. W listopadzie 1956 r. ks. Gogoliński-Elston założył oddziały polskiej Caritas w Danii i Szwecji. Dania otrzymała środki finansowe na dwie szkoły dla dzieci polskich, 3 ośrodki polonijne, 6 mobilnych bibliotek polskich, na teatr młodzieżowy, a także na działalność polskiego księdza (łącznie 4780 dolarów). Szwecja otrzymała pieniądze na dofinansowanie jedenastu polskich szkół sobotnich, sześciu obwoźnych bibliotek z polskimi książkami, jednego klubu młodzieżowego (łącznie 3890 dolarów).
27
Catháin, Máirtin Ó. "‘No longer clad in corduroy’? The Glasgow University Irish National Club, 1907–1917". Scottish Historical Review 99, n. 2 (ottobre 2020): 271–94. http://dx.doi.org/10.3366/shr.2020.0464.
Testo completoAbstract (sommario):
Unique among university clubs in Britain, the Glasgow University Irish National Club emerged before the first world war among mainly second generation, Scots-born Irish students to assist in the campaign for Irish home rule. It was a useful adjunct to the home rule movement and helped the Irish and mainly catholic students at the university carve out a niche for themselves firstly within the institution and thereafter in wider society. This reflected a growing Irish catholic middle class desirous of playing a greater role in Scottish public life during a time of great transition for the Irish in Scotland.
28
ACLE-KREYSING, ANDREA. "A Neglected Religious Thinker: José María Blanco White (1775-1841)". Bulletin of Hispanic Studies 98, n. 6 (1 giugno 2021): 561–80. http://dx.doi.org/10.3828/bhs.2021.32.
Testo completoAbstract (sommario):
‘Dissent is the great characteristic of liberty’ was the central tenet in the life of José María Blanco White (1775-1841), a Spanish exile in Britain, whose fame as a man of letters often obscures the fact that he was first and foremost a religious thinker. The milestones of his life were set by his conversions, from Catholicism to Anglicanism (1814), and finally to Unitarianism (1835). Yet his theological ideas continue to be the least researched part of his oeuvre, mostly due to the problematic reception of his work, so that the ex-Catholic Blanco White - rather than the Protestant Blanco White - continues to occupy centre stage. This article reconstructs the spiritual biography of Blanco White, showing how skilfully he navigated through the world of European Protestantism, arguing that it was in Observations on Heresy and Orthodoxy (1835) that he reached the peak of his creative powers as an original religious thinker.
29
Campbell Ross, Ian. "‘Damn these printers … By heaven, I'll cut Hoey's throat’: The History of Mr. Charles Fitzgerald and Miss Sarah Stapleton (1770), a Catholic Novel in Eighteenth-Century Ireland". Irish University Review 48, n. 2 (novembre 2018): 250–64. http://dx.doi.org/10.3366/iur.2018.0353.
Testo completoAbstract (sommario):
The History of Mr Charles Fitzgerald and Miss Sarah Stapleton (Dublin, 1770) is a satirical marriage-plot novel, published by the Roman Catholic bookseller James Hoey Junior. The essay argues that the anonymous author was himself a Roman Catholic, whose work mischievously interrogates the place of English-language prose fiction in Ireland during the third-quarter of the eighteenth century. By so doing, the fiction illuminates the issue, so far neglected by Irish book historians, of how the growing middle-class Roman Catholic readership might have read the increasingly popular ‘new species of writing’, as produced by novelists in Great Britain and Ireland. The essay concludes by reviewing the question of the authorship of The History and offering a new attribution to the Catholic physician and poet, Dr Dominick Kelly, of Ballyglass, Co. Roscommon.
30
McLoughlin, David. "Paradise: Our Once and Future End:2001 Conference of the Catholic Theological Association of Great Britain". New Blackfriars 83, n. 971 (gennaio 2002): 2–3. http://dx.doi.org/10.1111/j.1741-2005.2002.tb07734.x.
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31
Apryshchenko, V. Yu, e N. A. Lagoshina. "Features of State Institutions of Ireland of XVIII Century". Nauchnyi dialog, n. 6 (29 giugno 2020): 386–400. http://dx.doi.org/10.24224/2227-1295-2020-6-386-400.
Testo completoAbstract (sommario):
The expansion of Great Britain in the 18th century greatly strengthened its influence both on the European continent and throughout the world. The nearby existence of Catholic Ireland, which had developed trade and socio-political ties with European countries, threatened the national security of Great Britain and determined the religious orientation of restrictive politics. In the first half of the 18th century, political, economic and religious struggles both within Ireland and between the British and Irish led to the fact that Ireland actually turned into an English colony. There are still disputes among foreign scholars about the status of Ireland in the 18th century, since the powers of the parliament in Dublin were limited, and most of the country's population did not have civil and political rights. Nevertheless, in the 1760s, the Irish parliament implemented a number of bills in the field of social policy and local self-government, which indicates the significant independence of this legislative body. The legal status of the Irish state in the 18th century, its powers are compared with some widespread definitions of the term state are examined in the article.
32
Клочков, Виктор Викторович. "RELIGIOUS ASPECTS OF "THE CONSTITUTIONAL REVOLUTION" OF 1828 1829 IN GREAT BRITAIN AND FORMATION OF LEGAL POLICY IN THE RELATION DISSENTEROV AND CATHOLICS: MODERN APPROACHES TO THE PROBLEM RESEARCH". NORTH CAUCASUS LEGAL VESTNIK 1, n. 2 (luglio 2018): 45–49. http://dx.doi.org/10.22394/2074-7306-2018-1-2-45-49.
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33
Read, Geoff, e Todd Webb. "“The Catholic Mahdi of the North West”: Louis Riel and the Metis Resistance in Transatlantic and Imperial Context". Canadian Historical Review 102, s1 (giugno 2021): s265—s284. http://dx.doi.org/10.3138/chr-102-s1-020.
Testo completoAbstract (sommario):
The authors examine the transatlantic press coverage of the Metis resistance in Saskatchewan in 1885. The article documents that there was extensive international coverage of this ostensibly Canadian conflict and traces the evolution of narratives about it from their origins in French and English Canada to the United States, Great Britain, and France. The article resituates Riel and the Metis resistance within this international framework, demonstrating how the story of Riel and the Metis was reshaped by commentators in the transatlantic world to suit local, national, and imperial contexts.
34
Van Osselaer, Tine. "Catholic Patriotism and Suffering in the Wartime Letters of the Belgian Mystic Berthe Petit". Trajecta. Religion, Culture and Society in the Low Countries 29, n. 2 (1 dicembre 2020): 161–89. http://dx.doi.org/10.5117/tra2020.2.003.vano.
Testo completoAbstract (sommario):
Abstract This article focuses on the use of patriotic feelings and shared experiences of suffering to promote a new devotion. Studying her wartime letter-writing campaign, we examine the strategies that the Belgian mystic Berthe Petit (1870-1943) adopted to promote the devotion of the Sorrowful and Immaculate Heart of Mary. By examining the letter writing of Petit and her father confessor during the Great War, we will show how, in 1909, the campaign initially focused on her own mystical experiences and corporeal suffering, but shifted during the war to emphasize that the future of Belgium, France and Britain, was linked to their consecration to the Sorrowful and Immaculate Heart of Mary. Stressing the historicity of the mystic, we show how the war (1) provided new opportunities for mystically inspired, non-approved devotions; and (2) how the uncertainties and sorrows of the Great War offered female mystics new openings and lines of thought to explore.
35
Corráin, Daithí Ó. "The pope’s man in London: Anglo-Vatican relations, the nuncio question and Irish concerns, 1938-82". British Catholic History 35, n. 1 (8 aprile 2020): 55–84. http://dx.doi.org/10.1017/bch.2020.3.
Testo completoAbstract (sommario):
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.
36
Rautenbach, Christa. "Law and Religion in the Liberal State". Potchefstroom Electronic Law Journal 23 (3 novembre 2020): 1–7. http://dx.doi.org/10.17159/1727-3781/2020/v23i0a9130.
Testo completoAbstract (sommario):
This contribution reviews the book titled Law and Religion in the Liberal State, and edited by two scholars, namely Md Jahid Hossain Bhuiyan and Darryn Jensen. The book contains a collection of papers dealing with the relationship between law and religion in liberal jurisdictions such as Great Britain, Europe, Italy, the USA, Australia and India. It also contains a few contributions that explore the relationship between religious freedom and certain traditions, such as Roman Catholicism and Orthodox Christianity. It also has a contribution on the theological ideas of Roger Williams, who is regarded as the founder of the Rhode Island's colony.
37
Haydon, C. M. "The Anti-Catholic Activity of the S.P.C.K., C. 1698–1740". Recusant History 18, n. 4 (ottobre 1987): 418–21. http://dx.doi.org/10.1017/s0268419500020699.
Testo completoAbstract (sommario):
THE SOCIETY for Promoting Christian Knowledge was established in 1698. From its inception, one of its aims was to combat the spread of Catholicism in Britain and elsewhere. At the end of the seventeenth century, the Counter-Reformation seemed to be enjoying great successes: as one of the Society's memorials noted, ‘the progress of Popery … by little and little ruins the Reformed Religion all over Europe’. This occurred, the memorial went on, because the Protestants had little regard for their own defence. The remedy was to form a ‘union of Protestants’, with a council to organize its correspondence among those of the reformed faith in all parts of the continent; and to put a stop the activity of Popish priests, though ‘without Persecution and violence’. A bulwark, it was argued, was unquestionably needed against so formidable and zealous a body as the Congregation de Propaganda Fide. The Crown was to be informed of these designs and the Society was soon given a watching brief on ‘the practices of priests to pervert His Majesty's subjects’.
38
Hind, John. "Papal Primacy: An Anglican Perspective". Ecclesiastical Law Journal 7, n. 33 (luglio 2003): 112–26. http://dx.doi.org/10.1017/s0956618x00005159.
Testo completoAbstract (sommario):
I am grateful to the Ecclesiastical Law Society and the Canon Law Society of Great Britain and Ireland for their invitation to address this theme, although I have to confess, as a non-lawyer, I do feel rather a fraud standing here. I take comfort, however, first from the fact that, albeit welcome, your invitation was unsought, and second from my understanding that the purpose of canon law is to give legal expression to the theology of the church and that the purpose of the theology of the Church (in its positive and articulated aspects) is to explain the purposes and the work of God. In other words, the ultimate point of canon law is and must be pastoral, as is well expressed by the last canon, Canon 1752, of the 1983 Code of Canon Law for the Roman Catholic Church, with its reference to ‘the salvation of souls, which in the Church must always be the supreme law’.
39
Gallagher, Brigid. "Father Victor Braun and the Catholic Church in England and Wales, 1870–1882". Recusant History 28, n. 4 (ottobre 2007): 547–74. http://dx.doi.org/10.1017/s0034193200011663.
Testo completoAbstract (sommario):
Nineteenth century London, like many towns and cities in Britain, experienced phenomenal population growth. At the centre of the British Empire, and driven by free trade and industry, it achieved extraordinary wealth, but this wealth was confined to the City and to the West End. East London, however, consisted of ‘an expanse of poverty and wretchedness as appalling as, and in many ways worse than the horrors of the industrial North’. There was clear evidence of the lack of urban planning, as factories were established close to the immense dock buildings constructed near Stratford. Toxic materials such as paint and varnish were produced in large chemical works owned by the German chemist, Rudolf Hersel, as were matches by the firm Bryant and May, and rubber, tar and iron for the building trade by various industrialists. Social historians have viewed the poverty of mid-nineteenth century London's East End as a symbol of urban disintegration in which skilled artisans were reduced to sweated, lowly-paid, labourers. Their homes, built close to the industrial sectors, were erected hastily and cheaply, and lacked proper hygienic and sanitary facilities, so that slum conditions prevailed. Moreover, this housing had to be demolished frequently to make way for new roads and railways, thus creating great hardship for an already destitute people.
40
Wąsowicz, Jarosław. "Relacja arcybiskupa Antoniego Baraniaka o sytuacji polskiego duszpasterstwa w Anglii z listopada 1972 r." Fides, Ratio et Patria. Studia Toruńskie, n. 12 (30 giugno 2020): 174–87. http://dx.doi.org/10.56583/frp.776.
Testo completoAbstract (sommario):
Archbishop Antoni Baraniak (1904–1977), metropolitan bishop of Poznań, was among the most important figures in Church hierarchy in Poland after World War II. He was outstanding in his work within the Episcopal Conference of Poland, a loyal and faithful associate of cardinal Stefan Wyszyński, courageous and uncompromising in relations with communist government. Recently many papers treating these threads of his biography were published. Still, there are fields of his pastoral activity that were not yet deeply analised, such as his relations with Polish emigrants in different parts of the world and the aid he was giving to his compatriots abroad. In years 1933–1948, when he was secretary and eventually chaplain of primate cardinal August Hlond, he kept vivid relationship with Polish emigrants in Great Britain, especially with priests. Only once he could visit a few places in British Islands in November 1972 coming for an invitation of Fr Władysław Staniszewski (1901–1989), the rector of Polish Catholic Mission in England and Wales. In source edition there are reflections of the archbishop, written after his coming back from this visit.
41
Roesch, Claudia. "Pro Familia and the reform of abortion laws in West Germany, 1967–1983". Journal of Modern European History 17, n. 3 (20 giugno 2019): 297–311. http://dx.doi.org/10.1177/1611894419854659.
Testo completoAbstract (sommario):
This article investigates the role of the West German family planning association Pro Familia in the abortion reform of the 1960s and 1970s. It examines the question of legal abortion from the perspective of reproductive decision-making and asks who was to make a decision about having an abortion in the reform process—the woman, her doctor, or a counsellor. During the early reform suggestions of §218 in the 1960s, Pro Familia supported the West German solution of allowing legal abortion only in medical emergencies. Opinions within the organization changed as leading members witnessed legalization in Great Britain and New York. The feminist movement and the Catholic opposition to legal abortion influenced positions in the reform phase of the 1970s. Meanwhile, Pro Familia put emphasis on compulsory pregnancy crisis counselling as aid in decision-making for individual women and a tool for putting a decision into practice. Throughout the reform process, Pro Familia continued to perceive legal abortion not as way to enable women to make their own decision but as a pragmatic solution to emergencies.
42
Norfolk, J. C. Gallagher e I. M. Jessiman. "Submission to the Committee on the Ethics of Gene Therapy by the Joint Ethico-Medical Committee of the Catholic Union of Great Britain and the Guild of Catholic Doctors". Linacre Quarterly 57, n. 4 (novembre 1990): 14–18. http://dx.doi.org/10.1080/00243639.1990.11878077.
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Waelkens, Marc, Edwin Owens, Ann Hasendonckx e Burcu Arikan. "The Excavations at Sagalassos 1991". Anatolian Studies 42 (dicembre 1992): 79–98. http://dx.doi.org/10.2307/3642953.
Testo completoAbstract (sommario):
During 1991 large-scale excavations at Sagalassos continued for their second season from 13 July until 5 September. The work was directed by Professor Marc Waelkens (Dept. of Archaeology, Catholic University of Leuven). A total of 42 scientists from various countries (Belgium, Turkey, Great Britain, Germany and Portugal) as well as 25 local workmen (supervised by Mr. Ali Toprak) carried out the work. The team included 20 archaeologists, 4 illustrators (supervised by G. Evsever and R. Kotsch), 4 architect-restorers (directed by Prof. R. Lemaire and Dr. K. Van Balen), 3 cartographers (directed by Prof. F Depuydt), 2 geologists (directed by Prof. W. Viaene), 2 geomorphologists (Prof. J. De Ploey and Prof. E. Paulissen), 1 archaeozoologist (Dr. W. Van Neer), 1 anthropologist (Dr. Chr. Charlier), 2 restorers for the small finds (directed by Miss K. Norman) and 1 photographer (P. Stuyven). The Turkish Antiquities Department was represented by Muhammet Alkan from the Sivas Museum, whom we thank for his help. Financial support came from the Research Council of the Catholic University of Leuven, the Belgian Fund for Collective Fundamental Research (F.K.F.O.), the Belgian Programme on Interuniversity Poles of Attraction (I.U.A.P. no 28), the National Bank of Belgium, the ASLK/CGER Bank, the tour operator ORION, the car rental company Interleasing, the restoration company E. G. Verstraete & Vanhecke N. V., Agfa-Gevaert films and the association “Friends of Sagalassos”.
44
Kerr, Donal A. "England, Ireland, and Rome, 1847-1848". Studies in Church History 25 (1989): 259–77. http://dx.doi.org/10.1017/s0424208400008731.
Testo completoAbstract (sommario):
In the spring of 1848 a number of respected English vicars-general, William Bernard Ullathorne of the Western District, John Briggs of the Northern District, and Thomas Brown of Wales decided that one of them, together with Fr Luigi Gentili, the Rosminian missioner, should proceed immediately to Rome. Their object would be to support, by personal intervention with Pius IX, a memorial drawn up by Briggs, signed by twenty Irish and three or four bishops in Great Britain, which was solemnly presented to the Pope by Thomas Grant, President of the English College in Rome. This memorial ran: we most... solemnly declare to Your Holiness that British Diplomacy has everywhere been exerted to the injury of our Holy Religion. We read in the public Papers that Lord Minto is friendly received... by Your Holiness At this very time, however,... the first Minister of the British Government, the Son in Law of Lord Minto is publicly manifesting in England, together with his fellow Ministers, his marked opposition to the Catholic Religion and the Catholic Church. Another cause of our serious alarm is the very general hostile and calumnious outcry now made in both houses of our Parliament and throughout Protestant England against the Catholic Priests of Ireland, falsely charging them with being the abettors of the horrible crime of murder whilst as true Pastors they are striving t o . . . console their... perishing people and like good shepherds are in the midst of pestilence giving their lives for their flocks.
45
Daria, Ostrikova, Bodnar Taras e Yasinskyi Maksym. "INFLUENCE OF THE GREAT FIRE OF LONDON IN 1666 ON SPECIFICS OF CREATING BAROQUE STYLE OF CHURCHES IN ENGLAND". Vìsnik Nacìonalʹnogo unìversitetu "Lʹvìvsʹka polìtehnìka". Serìâ Arhìtektura 4, n. 1 (30 marzo 2022): 108–18. http://dx.doi.org/10.23939/sa2022.01.108.
Testo completoAbstract (sommario):
At the same time, when Baroque became the dominant style in Italy, in English architecture in the 17th century architects continued using the Classical forms. After that, in the architecture of England appeared a style called Palladian architecture and Jacobean architecture. Style of Baroque became prevalent just at the end of this century. After the Great Fire of London on 5 September 1666 most of the city's buildings were destroyed, all these constructions had to be restored or built new ones. The 17th and 18th centuries were a painful period, not only for the history of Britain but also affected religion. London was full of immigrants from the Continent who brought a part of their culture and religion to English culture. So, during that period, there was a problem of the persistence of the leading position of the Anglican Church of England. Through the hard work of the British architects who have fully dedicated themselves to the work, positions were strengthened. 310 years passed since the intensified struggle against the Anglican Church of England and Catholicism with another popular at that time sects. It started with creating the Act establishing the Commission for Building Fifty New Churches in the Cities of London and Westminster and or the Suburbs thereof. The fact that the Act was passed because of overcrowded with worshipers in the non-conformist chapels around London. In the end, it did not achieve its goal, just twelve churches were built under the tutelage of the Commissioners. A number of these churches became known as the Queen Anne Churches. However, these churches became the main building of Baroque Style in London.
46
Waelkens, Marc, e Edwin Owens. "The Excavations at Sagalassos 1993". Anatolian Studies 44 (dicembre 1994): 169–86. http://dx.doi.org/10.2307/3642990.
Testo completoAbstract (sommario):
During 1993 the excavations at Sagalassos continued for their fourth season from 3 July until 19 August. From 21 until 28 August a survey was carried out in the district immediately south and south-east of the excavation site. The work was directed by Professor Marc Waelkens (Dept. of Archaeology, Catholic University of Leuven). A total of 45 Turkish workmen and 62 scientists or students from various countries (Belgium, Turkey, Great Britain, Portugal, France, Austria and Greece) were involved in the project. The team included 25 archaeologists, 8 illustrators, 8 architect-restorers (supervised by T. Patricio and directed by Prof. K. Van Balen and Prof. F. Hueber), 4 cartographers (directed by Prof. F. Depuydt), 2 geomorphologists (Prof. E. Paulissen and K. Vandaele), 2 archaeozoologists from the Museum of Central Africa at Tervuren (Belgium), 6 conservators (directed by G. Hibler-Vandenbulcke), 1 photographer (P. Stuyven), 2 computer specialists and 4 people taking care of everyday logistics. The Turkish Antiquities Department was represented by Mrs. Nurhan Ülgen for the first and by Mrs. Aliye Yamancı for the second half of the season, whom we both thank for their much appreciated help and collaboration.
47
Nishikawa, Sugiko. "Protestant Propaganda in a Cold War of Religion: From the Hartlib Circle to the Society for Promoting Christian Knowledge". Lithuanian Historical Studies 16, n. 1 (28 dicembre 2011): 51–59. http://dx.doi.org/10.30965/25386565-01601004.
Testo completoAbstract (sommario):
This article considers how, impelled by confessional divisions caused by the Reformation, a general sense of pan-Protestant community grew across Europe, and its members launched a long battle against Roman Catholicism far beyond the 16th century. Indeed, it continued into the mid-18th century, the so-called Age of Reason. If it cannot necessarily be described as an open war of religion like the Thirty Years War, it was at least a cold war. From their points of view, the Protestant minorities threatened by the Roman Catholic Counter Reformation, such as the Waldensians in northern Italy and the Lithuanian Calvinists, stood on the front line in this war. Thus, financial support was regularly offered by the Protestant churches in Great Britain and Ireland to their distressed brethren across the continent, university scholarships were set up for students from Catholicdominated areas, and plans were drafted for a Protestant union in Europe, from a military level to an ecclesiastical one. It is in this context that we must understand how apparently strange a phenomenon as British support for the translation of the Bible into Lithuanian developed. The author sees Chylinski’s activities in the tradition of learning and charity exhibited in the 1650s by the three leading members of the Hartlib philosophical circle, namely, Samuel Hartlib (originally from Elbing), Jan Amos Comenius (from Moravia), and John Dury (born in Edinburgh, he spent his early life in various places in northern Europe), who were, in a sense, Protestant refugees to England from north-central Europe. After Chylinski, British support for Lithuanian Protestants did not end. She traces the work of Robert Boyle and the foundation of the Society for Promoting Christian Knowledge (1699), which organised relief for Žemaitijan Calvinists in the early 1730s.
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Riches, Daniel. "The Rise of Confessional Tension in Brandenburg's Relations with Sweden in the Late-seventeenth Century". Central European History 37, n. 4 (dicembre 2004): 568–92. http://dx.doi.org/10.1163/1569161043419262.
Testo completoAbstract (sommario):
Thediplomatic and religious climate in Protestant Northern Europe during the era of Louis XIV was filled with competing and at times contradictory impulses, and the repercussions of Louis's expansionist and anti-Protestant policies on the relations between the Protestant states were varied and complex. Taken in conjunction with the ascension of Catholic James II in Britain in February 1685 and the succession of the Catholic House of Neuburg in the Palatinate following the death of the last Calvinist elector in May of that year, Louis's reintroduction of the mass ins the “reunited” territories and his increasing persecution of the Huguenots in France added to an acute sense among European Protestants that the survival of their religion was threatened. It is a well-established theme in the standard literature on seventeenth-century Europe that the culmination of Louis's attack on the Huguenots in his revocation of the Edict of Nantes in October 1685 galvanized the continents Protestant powers in a common sense of outrage and united them in a spirit of political cooperation against France. Indeed, such an astute contemporary observer as Leibniz was to write in the early 1690s that it appeared now “as if all of the north is opposed to the south of Europe; the great majority of the Germanic peoples are opposed to the Latins.” Even Bossuet had to declare that “your so-called Reformation … was never more powerful nor more united. All of the Protestants have joined forces. From the outside, the Reformation is very cohesive, more haughty and more menacing than ever.”
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Gerard, Emmanuel. "Les partis politiques". Res Publica 27, n. 4 (31 dicembre 1985): 457–84. http://dx.doi.org/10.21825/rp.v27i4.19201.
Testo completoAbstract (sommario):
The Belgian scientific literature dealing with political parties has four main characteristics. First it pays great attention to party doctrines and to parliamentary struggle. Indeed, in the nineteenth century political parties do not strike by their organization, which is still undeveloped, nor by their functions, which are still limited, but by the public debate they are stimulating in Parliament and in the press. Only from the end of the century, when the suffrage is extended, the organization of the parties wilt get more articulated and their functions more complicated. Secondly the literature pays great attention to the legitimation of the political parties, which are still controversial particularly because they should threaten the national union. The authors exert oneselves to prove that parliamentary government is by definition a party government. They distinguish parties from factions in order to make the first acceptable. Thirdly the literature deals with the party system.The Belgian authors take the two party system which exists in Great Britain as example and try to prove that the alternation of two parties, the party of conservation and the party of progress, is necessary for the good working of the institutions. Fourthly, the literature, particularly the historica!, is rather descriptive and is characterized by a lack of comparisons, generalizations and hypothesis.Two periods can be distinguished in the literature. In the first period, 1830-1894, the suffrage is limited and the political scene is dominated by two parties (the liberal and the conservative or catholic parties) .This period is marked by the publications of Emile de Laveleye (1822-1892), one of the most prolific writers of the second half of the nineteenth century. In the second period, 1894-1914, the advent of the socialist party disturbs the working of the classical party government. Maurice Vauthier (1860-1931) is the main author of this period. He tries to establish the characteristics of the party government and its chances in the future.
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Kobyliński, Andrzej. "Problem psychomanipulacji religijnej w kontekście globalnej pentekostalizacji chrześcijaństwa". Człowiek i Społeczeństwo 54 (30 dicembre 2022): 99–115. http://dx.doi.org/10.14746/cis.2022.54.7.
Testo completoAbstract (sommario):
This article focuses primarily on a synthetic presentation of the global process of pentecostalization as well as the analysis of the selected religious abuses that occur in Christian communities on the grounds of emotional and syncretic Pentecostal religiosity. Over the last two decades, the interest in the problem of psychomanipulation and religious abuses has grown significantly in the Catholic Church and in other Christian denominations. This phenomenon is subject to in-depth philosophical, psychological, sociological, theological and cultural analyses, particularly in countries such as the United States, France or Great Britain. Religious abuse, also known as spiritual abuse or spiritual violence, refers to various forms of psychomanipulation, power, and control over people through religion, faith, or beliefs. The risk of abuse is especially high in the context of contemporary syncretic Neo-Pentecostal religiosity which is characterized by the so-called praying in tongues, miracles, emphasizing the presence of the devil in the world, exorcisms, prayers of deliverance, healings, introducing participants of prayer meetings into altered states of consciousness, etc. In the application of such methods, the principle of informed consent, which in medical practice applies to the relationship between doctors and patients, should be one of the basic ethical norms implemented with the aim of protecting against religious abuse and regulating the relationship of leaders to members of their communities.