By Christopher Highley
Smooth students, fixated at the "winners" in England's 16th- and seventeenth-century spiritual struggles, have too with no trouble assumed the inevitability of Protestantism's historic triumph and feature uncritically permitted the reformers' personal rhetorical building of themselves as embodiments of an real Englishness. Christopher Highley interrogates this narrative by means of interpreting how Catholics from the reign of Mary Tudor to the early 17th century contested and formed discourses of nationwide id, patriotism, and Englishness. Accused via their rivals of espousing an alien faith, one orchestrated from Rome and sustained by way of Spain, English Catholics fought again via constructing their very own self-representations that emphasised how the Catholic religion was once an historical and imperative a part of actual Englishness. After the accession of the Protestant Elizabeth, the Catholic imagining of britain was once generally the venture of the exiles who had left their native land looking for non secular toleration and overseas information.
English Catholics developed narratives in their personal non secular historical past and identification, despite the fact that, not just in keeping with Protestant polemic but additionally as a part of intra-Catholic rivalries that pitted Marian clergy opposed to seminary monks, secular monks opposed to Jesuits, and exiled English Catholics opposed to their co-religionists from different components of england and eire. Drawing at the reassessments of English Catholicism by means of John Bossy, Christopher Haigh, Alexandra Walsham, Michael Questier and others, Catholics Writing the Nation foregrounds the faultlines inside and among some of the Catholic groups of the Atlantic archipelago.
Eschewing any confessional bias, Highley's publication is an interdisciplinary cultural learn of an enormous yet missed measurement of Early sleek English Catholicism. In charting the complicated Catholic engagement with questions of cultural and nationwide id, he discusses a number of genres, texts, and records either in print and manuscript, together with ecclesiastical histories, polemical treatises, antiquarian tracts, and correspondence. His argument weaves jointly a wealthy old narrative of individuals, occasions, and texts whereas additionally supplying contextualized shut readings of particular works by means of figures corresponding to Edmund Campion, Robert individuals, Thomas Stapleton, and Richard Verstegan.
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Additional info for Catholics Writing the Nation in Early Modern Britain and Ireland
26 EXILE AND CATHOLIC IDENTITY 1558-1570 Some forty miles south of Antwerp was the city of Louvain—the major destination of the early Catholic exiles. Unlike Antwerp, Louvain was staunchly Catholic and orthodox during the sixteenth century. 94 The More circle was dedicated to preserving the memory of this iconic Tudor martyr and to reshaping his image as a model of the Catholic recusant who placed his faith before his sovereign. 95 The Louvain printer John Fowler, another key member of the More circle, married the daughter of one of More's 91 See Lucy E.
By Karin Maag (Aldershot: Ashgate, 1998), 188–213. 26 EXILE AND CATHOLIC IDENTITY 1558-1570 Some forty miles south of Antwerp was the city of Louvain—the major destination of the early Catholic exiles. Unlike Antwerp, Louvain was staunchly Catholic and orthodox during the sixteenth century. 94 The More circle was dedicated to preserving the memory of this iconic Tudor martyr and to reshaping his image as a model of the Catholic recusant who placed his faith before his sovereign. 95 The Louvain printer John Fowler, another key member of the More circle, married the daughter of one of More's 91 See Lucy E.
The difﬁculty for the faithful, however, lay in deciding what form this avoidance should take: was it enough simply to stay away from heretics, their services and sermons, or was the ultimate act of temporal separation, ﬂight to a foreign realm, necessary? 129 Labeling the Protestants “tyrants” and “antichrists,” Evans evokes the threat of bodily danger to Godly Catholics if they stay in England. In a similar move, Rastell cited Proverb twenty-eight to insist that the Catholic v r 126 Ibid. 11 –12 .