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By Christopher Highley

Sleek students, fixated at the "winners" in England's 16th- and seventeenth-century non secular struggles, have too without problems assumed the inevitability of Protestantism's old triumph and feature uncritically permitted the reformers' personal rhetorical building of themselves as embodiments of an genuine Englishness. Christopher Highley interrogates this narrative through analyzing how Catholics from the reign of Mary Tudor to the early 17th century contested and formed discourses of nationwide identification, patriotism, and Englishness. Accused by way of their rivals of espousing an alien faith, one orchestrated from Rome and sustained through Spain, English Catholics fought again by way of constructing their very own self-representations that emphasised how the Catholic religion used to be an old and imperative a part of actual Englishness. After the accession of the Protestant Elizabeth, the Catholic imagining of britain used to be normally the venture of the exiles who had left their place of origin looking for spiritual toleration and international suggestions.

English Catholics built narratives in their personal non secular background and identification, notwithstanding, not just in accordance with Protestant polemic but in addition as a part of intra-Catholic rivalries that pitted Marian clergy opposed to seminary monks, secular clergymen opposed to Jesuits, and exiled English Catholics opposed to their co-religionists from different elements of england and eire. Drawing at the reassessments of English Catholicism through John Bossy, Christopher Haigh, Alexandra Walsham, Michael Questier and others, Catholics Writing the Nation foregrounds the faultlines inside of and among a number of the Catholic groups of the Atlantic archipelago.

Eschewing any confessional bias, Highley's publication is an interdisciplinary cultural research of an enormous yet missed measurement of Early glossy English Catholicism. In charting the complicated Catholic engagement with questions of cultural and nationwide identification, he discusses more than a few 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 historic narrative of individuals, occasions, and texts whereas additionally supplying contextualized shut readings of particular works by way of figures corresponding to Edmund Campion, Robert folks, Thomas Stapleton, and Richard Verstegan.

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67 I quote from the version of Pole's address printed in John Elder, The Copie of a letter, Di –Eii . On the different manuscript and printed versions of the speech, see Thomas F. Mayer, The Correspondence of Reginald Pole, vol. 2: A Calendar, 1547–1554: A Power in Rome (Aldershot: Ashgate, 2003), 366–8. 68 Pole and the other architects of the reconciliation with Rome made every effort to depict England as obedient rather than subservient to the papacy and as preserving an important degree of autonomy.

And trans. 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.

125 An apologie… of the two English colleges, 7r . 34 EXILE AND CATHOLIC IDENTITY 1558-1570 If, as Allen suggests, exile was a form of divine punishment, it was also seen as a necessary condition if Catholics were to preserve their spiritual well-being. ”126 For the Catholic, salvation required regular participation in outward public rituals like confession and the sacrament of the altar. For Protestants, on the other hand, the doctrine of justification by faith alone meant that salvation was an essentially private and inward matter that was less dependent upon the institutional support of a church.

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