The Hornby Castle Estates: Agrarian change from the 1582 Survey to the 1751 Sederunt

Abstract

English Catholicism has generally been ignored by mainstream historiography. In the last decade work on the early seventeenth century has shown that English Catholics actively engaged in ensuring their own survival and played a prominent part in national politics. Catholicism in the latter half of the century has received no such attention. Using a case study of the Lancashire Catholic, William Blundell, from the Civil War period to his death in 1698, it will be argued that by manipulating existing power structures and creating networks of both Protestants and Catholics who protected him, he was able to avoid the extremes of the penal laws and assert an influence on local and national affairs. Despite his professions of loyalty, many of his activities in support of English Catholicism and religious houses abroad posed a direct threat to the Protestant regimes under which he lived.     

Lay Defender of Catholicism: Dr. Edward Swarbreck Hall in Tasmania 1833–1881

Tensions between Protestants and Catholics persisted throughout nineteenth‐century Australia. Historians have tended to examine the part played by the clergy, pressure groups or newspapers in sectarian disputes in the main colonies of New South Wales and Victoria. This article contributes to an understanding of anti‐Catholicism in the Australian colonies by focusing on the actions and writings of one Catholic layman, Dr Edward Swarbreck Hall, in mid nineteenth‐century Tasmania. To minimise religious hostility, Hall was tolerant towards Protestants, loyal to the British Crown, and worked co‐operatively with other creeds in helping the poor. This approach made Catholicism more acceptable to Protestant society until the late 1860s. Thereafter religious divisions became more pronounced with the appointment of Irish Bishop Daniel Murphy, who adopted the authoritarian policies of the papacy and asserted the rights of Catholics. Feeling threatened by Catholic assertion and antagonised by Catholic doctrinal beliefs, Evangelical Protestants expressed anti‐Catholic sentiments at public meetings and in newspapers. In showing how Hall defended Catholics when aspersions were cast on their clergymen, their character, or their religious practices, this article concludes that Catholics were not passive victims, but Hall's fierce polemical style worked against his desire for religious peace.     

Benedicto Kiwanuka and Catholic Democracy in Uganda

In this article, I introduce Benedicto Kiwanuka (1922–72), Uganda’s first prime minister and most prominent modern Catholic politician, and explore how his religious and political sensibilities — especially his vision of democracy — intersected with Catholic thought and historical experience in Buganda and Uganda. Far from turning him into a “Catholic tribalist” looking to empower Catholics vis à vis other religious groups, Kiwanuka’s Catholic identity was a core component of his political commitment to non-sectarian democracy, the common good, and pan-ethnic nation-building. He saw in Catholicism the possibility of envisioning political solidarity during a moment of social rupture, and he and his Democratic Party used Catholic and biblical discourse and theology to help undergird a broader political commitment to liberal democratic nationalism during Uganda’s transition to independence (1958–62). At the same time, Kiwanuka’s prophetic commitment to principle — an uncompromising dogmatism often expressed in religious and theological language — also helped cost him the opportunity to lead Uganda into and beyond independence.     

Finding Antichrist: Apocalypticism in Nineteenth‐Century Catholic England and the Writings of Frederick Faber

The article discusses the apocalyptic beliefs of the nineteenth‐century English Oratorian and devotional writer, Frederick Faber, though initially providing a context among earlier and contemporary English Catholic apocalyptic writers. It proceeds, by means of a consideration of Faber's conscious de‐secularisation of language, to give an account of his identification of the elements of a transvalued contemporary popular concept of modernity as the signs of apocalyptic crisis. The article as a whole is intended to provide an aid to the perception and understanding of a pervasive apocalypticism in nineteenth‐century English‐speaking Catholicism.     

Translating the Vatican: Paul Cullen,power and language in nineteenth-century Ireland

This paper examines how one of the most influential figures in nineteenth-century Ireland, Cardinal Paul Cullen, used language and translation to further his career and his vision for the Catholic Church in this period. It shows how Cullen's language skills served him throughout his life in his role as an agent and liaison, a linking figure between different worlds. The paper demonstrates how Cullen's linguistic abilities and translations gave an early jump-start to his career and subsequently expanded his sphere of influence from the confines of the Vatican to the vast expanses of the Catholic English-speaking world. Through language, Cullen positioned himself as a vital conduit for Irish–Vatican relations and came to be the dominant force in Irish Catholicism for almost thirty years, connecting Ireland to Rome and translating his ambitions and those of the Vatican into reality in Ireland. The paper will demonstrate how language was a forceful tool for change and an instrument of power when wielded by Cullen.     

The cologne map publisher Peter Overadt (fl. 1590–1652)

Abstract

Peter Overadt is one of the many lesser‐known figures of the second generation of the Cologne school of map making, which had been founded about 1570 by Frans Hogenberg. Overadt is noteworthy as the first continental publisher (aside from Jodocus I Hondius, who was at that time active in London) to have decorated printed topographical maps with marginal historical‐political images. During the first phase of his business (1592–1600), he issued eight maps, with a three‐sheet map of Germania as the pinnacle of his production. After 1600, Overadt's firm was primarily engaged in the publication of religious prints with a Catholic orientation. Topographical productions from this later period are three large town views and the re‐issue of a map of the Rhine area, printed from a re‐worked copper plate of 1594 by Theodoor de Bry.     

The Neoconservatives and the Pope: Misreading John Paul II in George Weigel's Biographies

With the recent release of his autobiographical narrative of the composition of the papal biography, Witness to Hope, prominent Catholic neoconservative George Weigel has invited a reexamination of the presentation of John Paul II to the world by Catholic neoconservatives. In his biographies, George Weigel crafts an often misleading portrait of Pope John Paul II as the pope of American liberalism and neoconservativism. Ironically, at the same time, the story of Weigel's biographies contains the story of the rise and fall of the Catholic neoconservative movement in America.     

The disillusionment of Robert Dell: the intellectual journey of a Catholic socialist

ABSTRACT

This article considers attempts in the late nineteenth century to bring about a confluence of Catholicism and Socialism in Britain by examining the writing and correspondence of one man, the art critic and Fabian socialist Robert Dell. Beginning with Dell’s involvement as a young man in London-based radical politics, the article examines his efforts to bring his socialist politics and Catholic faith together. Dell attempted this through stressing a narrative of Catholic collectivism, under the aegis of a benevolent Church, contrasted with a post-Reformation Protestant individualism leading to the inequities of capitalism. The appeal of Catholicism in a Victorian Britain undergoing a collective crisis of faith is addressed. The second part of the article documents the failure of these attempts and Dell’s disillusionment with the Catholic hierarchy that by 1908 had led to a complete break on Dell’s part with the Catholic establishment. The catalyst for this break was the brutal treatment of Catholic Modernists such as George Tyrrell, Maude Petre and St George Mivart by the Vatican and the English Catholic leadership. Dell’s final rejection of organised Catholicism is charted through pamphlets, newspaper articles and personal correspondence. Ultimately, the article considers how Dell’s early political and theological career reflects on the relative positions of Catholicism and socialism at the turn of the twentieth century, and more broadly the dynamics of personal belief and political allegiances.     

Martin Luther in Nineteenth‐Century France

French‐language readers had little available about Martin Luther before the French Revolution. A few Catholic authors had written about him from a confessional perspective. At the beginning of the nineteenth century interest was aroused by an essay competition, but the topic had to do with political influence rather than with Luther's life. In 1835 there began a series of publications which addressed the life of the reformer, and included vast amounts of quoted material from the letters and table talk. One of these early works, by Michelet, was from a Romantic but nonsectarian perspective, that by Merle was Romantic and providential, while another by Audin was from an arch‐Catholic point of view. Over the course of the century both Catholics and Protestants continued to write essays about Luther, from confessional points of view, but there was a growth of works which achieved a greater degree of non‐partisanship, even if appreciative of his contributions. Toward the end of the century there was a treatment of Luther which recognised explicitly that he belonged to a bygone era which was increasingly inaccessible to contemporary French readers.     

Catholic resistance theory: William Barclay versus Jean Boucher

ABSTRACT

This article examines William Barclay's response to Jean Boucher's De Justa Abdicatione Henrici Tertii (1589) in view of the complexities of Catholic political thought in this post-Tridentine period. It argues that Barclay's famous category of ‘monarchomach’ is problematic for its avoidance of the issue of confessional difference, and that on questions of the relationship between the respublica and the ecclesia Barclay struggled to find an adequate response to Boucher in his De Regno et Regali Potestate (1600). His De Potestate Papae (1609) is treated as the intellectual extension of his battle with Boucher, and more broadly his confrontation with the position of the Catholic League and Jesuits on indirect papal power. By considering Barclay's works in the context of French Gallicanism and the Catholic League in the French Wars of Religion, this discussion aims to reposition Barclay in relation to other Catholic political theorists and thereby re-evaluate the category of Catholic resistance theory.     

Noble Traditions and Christian Principles: The Integral Spirituality of Bernard Narokobi

ABSTRACT

This article describes some of the major events in the Catholic Church in Papua New Guinea (PNG) following the Second Vatican Council, the ‘self study’ of the church in PNG in the 1970s, and the General Assembly of 2003–4. An outcome of the self study was the establishment of a national Catholic council in which Bernard Narokobi played a significant role. The article continues with a reflection on how Narokobi’s promotion of Melanesian spirituality finds links with a Catholic theology of grace and sacrament and how these two contribute to his understanding of the dual pillars of the PNG Constitution with its noble traditions and Christian principles coming together in the ideal of integral human development. The article lays out different ways Bernard Narokobi was formally involved with the church over his lifetime and how his bringing together of Melanesian experience and Christian faith provided a model for the integral liberation he envisaged and expressed – both in his work in the church and in the National Goals and Directive Principles of the PNG Constitution.     

"基督教国家"的理念和现实基础

基督教在由“出世”倾向朝“入世”倾向转变的过程中,提出了神权统治的思想体系。利用中世纪初期西欧政治秩序的混乱,基督教会凭借其经济、文化和社会势能,实现了其政治理念,把中世纪的欧洲锻造成一个单一的政治实体,即所谓的“基督教国家”。这个进程充分反映了宗教意识形态对人类文明发展的巨大影响。     

“Australianizing” the Local Catholic Church: Polding to Gilroy

The Catholic Church in Australia until around the 1940s has commonly been described as “Irish” and “Roman”. Historians cite the high proportion of Irish clergy and bishops, the latter often educated in in Rome. While the above pattern is accepted, there is evidence of earlier “Australianization.” This article examines such evidence in the foundational Archdiocese of Sydney and focuses on two archbishops, John Bede Polding and Norman Thomas Gilroy. Polding (archbishop 1842–1877) contributed to Australianization by initiating the Australian hierarchy, establishing a local seminary, seeking leaders experienced in Australia, and founding the local Sisters of the Good Samaritan. Gilroy's episcopate (1940–1971) saw the consolidation of the Australianizing trend. Witness to the Anzac landings, the first native‐born archbishop of Sydney and cardinal, Gilroy led the archdiocese as the Australian episcopate and clergy became further Australianized. On his retirement, after being named “Australian of the Year,” the Catholic Church in Australia could best be termed “Australian” and “Roman.”     

Die Entwürfe der Schlachtenkupfer der Kienlung- und Taokuang-Zeit

Henkama, ?Daddy Heng“ – A Mediator between the Kangxi Emperor and Jesuit Missionaries during Chinese Rites Controversy in the 18th Century

The author's main concern is to turn the somewhat enigmatic person of Henkama (1645/1646–1708), known under many (also false) names, into a more tangible historical figure. For this purpose, all the available sources in European languages, Manchu, and Chinese are taken into account. Beginning with investigating the very name of this Manchu official who was responsible for the administration of the affairs of the Europeans, the author tries to obtain available and solid knowledge of Henkama's life and work, possibly year by year, which goes far beyond what is normally known about him, i.e., his role as main intermediary during the papal legation in Beijing (December 1705 – August 1706). However, this mediatory role cost him the trust of all around him, including the Kangxi Emperor, who was convinced that Henkama had been paid off by the papal legate and cardinal Charles-Thomas Maillard de Tournon (1668–1710). At the end of his life, being in ill health, he became a Catholic. Henkama died in 1708 in disfavor due to slander. In the rest of his article, the author depicts another four important contact persons between the Kangxi Emperor (state administration) and Jesuit missionaries, all of whom are to be considered as Henkama's co-workers or his successors. Among these four, there are two Chinese – Zhao Chang (1654–1729) and Wang Daohua (fl. 1706–1720) and two persons of Manchu origin – Bursai (fl. 1705–1706) and Zhang Changzhu/Carki (fl. 1707–1722).     

Pius XII: Romanita,prophesy and charisma

The modern popular cult of the Pope, which originated with the ‘disinherited’ papacy of Pius IX, reached its acme with Pius XII. Phases of intensification of this cult, which was linked to other ‘devotions’, those of the Sacred Heart of Jesus and of the Virgin Mary, served to mobilize the Catholic masses at critical junctures for the Catholic Church and in the face of what were perceived as political threats. Pius XII had to animate ‘movement’ in an age proclaimed to be one of a unique crisis of civilization. The projection of him as a charismatic figure was linked to that of Rome as a sacred centre and as the very fulcrum of world history. The Catholic activist ethos of ‘movement’ and also the presentation of the interchange between Pius XII and the Crowd had features in common with Fascist rhetorics, but ultimately the cult of the ‘victim‐Pope’ represented an inversion of the crasser forms of power‐imagery.     

Dwight L. Moody in Southern Ireland: Modern Evangelical Revivalism,the Protestant Minority,and the Conversion of Catholic Ireland*

Dwight Lyman Moody (1837–1899) established the blueprint for modern evangelical revivalism. He targeted a broad audience and so avoided contentious points of theology and local political issues. The result was that how Moody was interpreted by those who heard him is often more revealing than the content of his addresses. Moody's three evangelistic campaigns in southern Ireland (1874, 1882–1883, 1892) offer a suggestive case study of how his brand of modern revivalism was accepted and challenged in a particular context. His first tour was significant because it was the first time he had worked in a location with a Catholic majority; his second and third missions took place against a background of political unrest associated with the growing demand for Irish “Home Rule”. This article examines the effect of Moody's brand of modern revivalism on unity amongst southern Ireland's protestant minority. It also investigates the impact of Moody's missions on Catholic Ireland, and the extent to which he was able to transcend religio-political divisions. It demonstrates that Moody promoted evangelical unity yet generated friendly criticism as well as opposition from Protestants, and that the efforts to convert Catholic Ireland that he stimulated provoked a variety of responses that ranged from tolerance to outright hostility.