Catholicism in Britain and France Since 1789 by Frank Tallett, Nicholas Atkin

By Frank Tallett, Nicholas Atkin

This publication presents a balanced and up to date research of Catholicism in Britain and France by way of prime specialists on a number of elements of the religion within the 2 hundred years because the French Revolution. by means of targeting international locations whose spiritual institution and adventure have been markedly varied, and by way of adopting a comparative method, the e-book is ready to provide a clean and strange point of view at the demanding situations dealing with the Catholic Church within the glossy global and on its influence not just on believers but in addition at the societies as a complete.

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10 30 Catholicism in Britain and France since 1789 message that it sought to propagate, a message that was congenial to the authorities. This said that Catholicism and fascism were not synonymous, despite the fact that on the Continent the latter often masqueraded as a Catholic solution to the problem of social order. Other Catholic social organisations such as People and Freedom and the Catholic Social Guild (CSG) had been saying this for some time. In fact, from the outset the Sword of the Spirit was heavily reliant for its leaders on those trained by the CSG and more particularly by its upmarket offshoot, the Plater Club.

In the excerpts from the catechism cited here, as in those which follow, page references have been given to the Large Type Edition and 190th Thousand because their distinctive titles help to avoid confusion as to which version of the catechism is meant. Significant revisions to the content of the catechism occurred only in 1859 and 1880, so the Large Type text of 1876 is identical with that of 1859 and the 190th Thousand of 1884 is identical, apart from the addition of two questions on character, with that of 1880.

While acknowledging some polemical exaggeration on the part of mid nineteenth-century Catholic enthusiasts, Norman explains that the mood of the Second Spring may be understood in part as the relief of ancient families whose recusancy was at last no longer the whispered tradition of the rural English catacombs'. Geoffrey Rowell has similarly contrasted the 'quiet devotion of the older English Catholicism' with the 'more exuberant worship and intense piety advocated by foreign missionaries, like Father Gentili, and supported by the Irish poor'.

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