Catholic Church in England and Wales

Anglo-Saxon Christianity
Britain, Roman Empire
Anglo-Saxon Christianity ; Britain, Roman Empire
Separations	Church of England (1534/1559)
Members	5.2 million (baptised, 2009)
Official website	cbcew.org.uk

The Catholic Church in England and Wales (

Benedictine missionary, Augustine, later Augustine of Canterbury, intensified the evangelization of the Kingdom of Kent^[1]

linking it to the Holy See in 597 AD.

This unbroken communion with the Holy See lasted until

King Henry VIII ended it in 1534.^[2]^[3] Communion with Rome was restored by Queen Mary I in 1555 following the Second Statute of Repeal and eventually finally broken by Elizabeth I's 1559 Religious Settlement, which made "no significant concessions to Catholic opinion represented by the church hierarchy and much of the nobility."^[4]

For 250 years, the government forced members of the pre-Reformation Catholic Church known as

Catholic Relief Act 1791. The ban did not, however, affect foreign embassies in London, although serving priests could be hounded.^[8] During this time, the English Catholic Church was divided between the upper classes, aristocracy and gentry, and the working class.^[9]^[10]^[11]^[12]

At the 2001 United Kingdom census, there were 4.2 million Catholics in England and Wales, some 8% of the population. One hundred years earlier, in 1901, they represented only 4.8% of the population. In 1981, 8.7% of the population of England and Wales were Catholic.[13] In 2009, post the 2004 enlargement of the European Union, when thousands of Central Europeans (mainly heavily Catholic Poles, Lithuanians, Slovakians and Slovenians) came to England, an Ipsos Morioka poll found that 9.6%, or 5.2 million people, were Catholics in England and Wales.^[14]^[15] In the 2021 census, the Christian population (of Catholic, Anglican, nonconformists, and unaffiliated Christians together) dropped to 46% (about 27.6 million people, the majority of whom were not of the established church).^[16]^[17]^[18]

In North West England one in five are Catholic,^[19] a result of large-scale Irish migration in the nineteenth century as well as the high number of English recusants in Lancashire.^[20]^[21]

History

Roman Britons and early Christianity

protomartyr

of the Roman Britons

Much of

St. Alban followed by SS Julius and Aaron, all in the 3rd century.^[22]

Eventually, the position of the Roman authorities on Christianity moved from hostility to toleration with the

Brittonic areas of Great Britain. During this period certain practices and traditions took hold in Britain and in Ireland that are collectively known as Celtic Christianity. Distinct features of Celtic Christianity include a unique monastic tonsure and calculations for the date of Easter.^[23] Regardless of these differences, historians do not consider this Celtic or British Christianity a distinct church separate from general Western European Christianity.^[24]^[25]

Conversion of the Anglo-Saxons

St Cuthbert, showing King Æthelstan

.

During the Heptarchy, the English people (referred to as the Anglo-Saxons) were converted to Christianity from Anglo-Saxon paganism, from two main directions:

Iona, through its subordinate house Lindisfarne (founded by Aidan of Lindisfarne), linking the Northumbrian element of the Church (and subsequently Mercia through Chad of Mercia) to the culture of the Church in Ireland; and
in the south, first through
Historia ecclesiastica gentis Anglorum
.

The

Benedictine missionaries. (The last Catholic archbishop of Canterbury was Reginald Pole

, who died in 1558.)

During this time of mission, Rome looked to challenge some different customs which had been retained in isolation by the Celts (the Gaels and the Britons), due in part to their geographical distance from the rest of Western Christendom. Of particularly importance was the

Ethelwold and Oswald) to restore discipline in the existing monasteries of England, many of which were destroyed by Danish invaders.^[31]

Norman Conquest of England and part of Wales

Control of the English Church passed from the Anglo-Saxons to the

Norman conquest of England. The two clerics most prominently associated with this change were the continental-born Lanfranc and Anselm, both Benedictines. Anselm later became a Doctor of the Church. A century later, Pope Innocent III had to confirm the primacy of Canterbury over four Welsh churches for many reasons, but primarily to sustain the importance of the Gregorian foundation of Augustine's mission.^[32]^[33]

During mediaeval times, England and Wales were part of western Christendom: monasteries and convents, such as those at

medieval universities. Augustinians also had a significant presence at Oxford. Osney Abbey, the parent house of the college, lay on a large site to the west, near the current railway station. Another Augustinian house, St Frideswide's Priory, later became the basis for Christ Church, Oxford.^[35]

Pilgrimage was a prominent feature of mediaeval Catholicism, and England and Wales were amply provided with many popular sites of pilgrimage. The village of

Canterbury Tales by Geoffrey Chaucer

.

Pope Hadrian IV

. The only Englishman to be a Pope

An Englishman, Nicholas Breakspear, became

King John and Pope Innocent III. This critical situation led to the creation of Magna Carta

in 1215, which, among other things, insisted that the English church should be free of ecclesiastical appointments fixed by the king.

Tudor period and Catholic resistance

Jesus Christ which was carried by partisans during the Pilgrimage of Grace

The dynamics of the pre-Reformation bond between the Catholic Church in England and the Apostolic See remained in effect for nearly a thousand years. That is, there was no doctrinal difference between the faith of the English and the rest of Catholic Christendom, especially after calculating the date of Easter at the

Council of Whitby in 667 and formalizing other customs according to the See of Rome. The designation "English Church" (Ecclesia Anglicana in Latin) was made, but always in the sense of the term as indicating that it was part of one Catholic Church in communion with the Holy See and localised in England. Other regions of the church were localised in Scotland (Ecclesia Scotticana), France (Ecclesia Gallicana), Spain (Ecclesia Hispanica), etc. These regional cognomens or designations were commonly used in Rome by officials to identify a locality of the universal church but never to imply any breach with the Holy See.^[36]

When

Catholicism faced capital punishment.^[38]

In 1534, during the reign of Henry VIII, the English church became independent of the Holy See for a period owing to "continued" innovations with Henry declaring himself its Supreme Head.

Bigod's Rebellion

of 1537, risings in the North against the religious changes, were bloodily repressed.

All through 1536–41, Henry VIII engaged in a large-scale

dissolution of the Monasteries in order to gain control of most of the wealth of the church and much of the richest land. He disbanded monasteries, priories, convents and friaries in England, Wales and Ireland, appropriated their income, disposed of their assets, sold off artefacts stolen from them, and provided pensions for the robbed monks and former residents. He did not turn these properties over to his local Church of England. Instead, they were sold, mostly to pay for the wars. The historian G. W. Bernard argues that the dissolution of the monasteries in the late 1530s was one of the most revolutionary events in English history. There were nearly 900 religious houses in England, around 260 for monks, 300 for regular canons, 142 nunneries and 183 friaries; some 12,000 people in total, 4,000 monks, 3,000 canons, 3,000 friars and 2,000 nuns. One adult man in fifty was in religious orders in a country of two and one half million.^[41]^[42] In the Catholic narrative, Henry's action was sacrilegious, a national violation of things consecrated to God, and evil. The fate of the English Carthusians was one of the worst of the period. Thomas Cromwell had them "savagely punished" with their leaders "hanged and disembowelled at Tyburn in May 1535, still wearing their monastic habits."^[43] Even today, Henry's act is still considered controversial. Anglicans like Giles Fraser have noted that the property "was stolen" from the Roman Catholic Church and that "this theft of land is the really dirty stuff – the original sin of the Church of England."^[44] Nevertheless, Henry maintained a strong preference for traditional Catholic practices and, during his reign, Protestant reformers were unable to make more radical changes to the practices and the "continued innovation" of his own "personally devised religious 'middle way.'" Indeed, Henry "cruelly emphasized his commitment" to his innovations "by executing three papal loyalists and burning three evangelicals."^[45]

The 1547 to 1553 reign of the boy

Calvinist^[46]—arrived in London and became superintendent of the Strangers' Church of London. He, among other Protestants, became an associate of Thomas Cranmer and of John Hooper. He had some influence on ecclesiastical affairs during the reign of Edward VI.^[47] For instance, the Tridentine Mass was replaced by the (English) Book of Common Prayer, representational art and statues in church buildings destroyed, and Catholic practices which had survived during Henry's reign, such as public prayers to the Virgin Mary, e.g. the Salve Regina

, ended. In 1549 the Western Rising in Cornwall and Devon broke out to protest against the abolition of the Mass – the rebels called the 1549 Holy Communion Service, "commonly called the Mass", a Christian game. The rebellion—resistance to Protestantism—was put down ruthlessly.

Reign of Mary I

Under Queen Mary I, in 1553, the fractured and discordant English Church was linked again to continental Catholicism and the See of Rome through the doctrinal and liturgical initiatives of Reginald Pole and other Catholic reformers.^[48]^[49] Mary was determined to return the whole of England to the Catholic faith. This aim was not necessarily at odds with the feeling of a large section of the populace; Edward's Protestant reformation had not been well received everywhere, and there was ambiguity in the responses of the parishes.^[50]

Mary also had some powerful families behind her. The Jerningham family together with other East Anglian Catholic families such as the Bedingfelds, Waldegraves, Rochesters together with the Huddlestons of

Archbishop Cranmer for treason for supporting Queen Jane, she had him tried for heresy and burned at the stake.^[52]^[53] Foxe's Book of Martyrs, which glorified the Protestants killed at the time and vilified Catholics, ensured her a place in popular memory as Bloody Mary,^[54] though some recent historians have noted that most of the Protestants Foxe highlights in his book, who were tried for heresy, were primarily Anabaptists, which explains why mainstream Protestants like Stephen Gardiner and William Paget (who were members of Philip's "consejo codigo") went along with it. These historians also note that it was Bartolome Carranza, an influential Spanish Dominican of Philip II's workforce, who insisted that Thomas Cranmer's sentence be put into effect. "It was Carranza, not Mary, who insisted that the sentence against Cranmer be carried out."^[55]

For centuries after, the idea of another reconciliation with Rome was linked in many English people's minds with a renewal of Mary's fiery stakes. Ultimately, her alleged harshness was a success but at the cost of alienating a fairly large section of English society which had been moving away from some traditional Catholic devotional practices. These English were neither Calvinist nor Lutheran, but certainly leaning towards

Protestant reformation (and by the late sixteenth century, were certainly Protestant).^[56]

Reign of Elizabeth I

When Mary died and

Supreme Governor of the Church of England. Failure to so swear was a crime, although it did not become treason until 1562, when the Supremacy of the Crown Act 1562^[59]

made a second offence of refusing to take the oath treason.

During the first years of her reign from 1558 to 1570 there was relative leniency towards Catholics who were willing to keep their religion private, especially if they were prepared to continue to attend their parish churches. The wording of the official prayer book had been carefully designed to make this possible by omitting aggressively "heretical" matter, and at first many English Catholics did in fact worship with their Protestant neighbours, at least until this was formally forbidden by Pope Pius V's 1570 bull, Regnans in Excelsis, which also declared that Elizabeth was not a rightful queen and should be overthrown. It formally excommunicated her and any who obeyed her and obliged all Catholics to attempt to overthrow her.^[60]

In response, the "Act to retain the Queen's Majesty's subjects in their obedience", passed in 1581, made it high treason to reconcile anyone or to be reconciled to "the Romish religion", or to procure or publish any papal Bull or writing whatsoever. The celebration of Mass was prohibited under penalty of a fine of two hundred marks and imprisonment for one year for the celebrant, and a fine of one hundred marks and the same imprisonment for those who heard the Mass. This act also increased the penalty for not attending the Anglican service to the sum of twenty pounds a month, or imprisonment until the fine was paid or until the offender went to the Protestant Church. A further penalty of ten pounds a month was inflicted on anyone keeping a schoolmaster who did not attend the Protestant service. The schoolmaster himself was to be imprisoned for one year.^[61]

England's wars with Catholic powers such as France and Spain, culminated in the attempted invasion by the

Babington plot, together with other subversive activities of supporters of Mary, Queen of Scots, all reinforced the association of Catholicism with treachery in the minds of many, notably in middle and southern England.^[63]

The climax of Elizabeth's anti-Catholic legislation was in 1585, two years before the execution of Mary, Queen of Scots, with the

Act against Jesuits, Seminary priests and other such like disobedient persons. This statute, under which most of the English Catholic martyrs

were executed, made it high treason for any Jesuit or any seminary priest to be in England at all, and a felony for any one to harbour or relieve them.

The last of Elizabeth's anti-Catholic laws was the Act for the Better Discovery of Wicked and Seditious Persons Terming Themselves Catholics, but Being Rebellious and Traitorous Subjects. Its effect was to prohibit all

recusants from going more than five miles from their place of abode, and to order all persons suspected of being Jesuits or seminary priests, and not answering satisfactorily, to be imprisoned until they did so.^[64]

However, Elizabeth did not believe that her anti-Catholic policies constituted religious persecution, though "she strangled, disembowelled, and dismembered more than 200" English Catholics

Robert Southwell, and Margaret Clitherow. Elizabeth herself signed the regicidal death warrant of her cousin, Mary, Queen of Scots, after 19 years as Elizabeth's prisoner.^[68] As MacCulloch has noted, "England judicially murdered more Roman Catholics than any other country in Europe, which puts English pride in national tolerance in an interesting perspective."^[69] So distraught was Elizabeth over Catholic opposition to her throne, she was secretly reaching out to the Ottoman Sultan Murad III, "asking for military aid against Philip of Spain and the 'idolatrous princes' supporting him."^[70]

Because of the persecution in England, Catholic priests were trained abroad at the English College in Rome, the English College in Douai, the English College at Valladolid in Spain, and at the English College in Seville. Given that Douai was located in the Spanish Netherlands, part of the dominions of Elizabethan England's greatest enemy, and Valladolid and Seville in Spain itself, they became associated in the public eye with political as well as religious subversion. It was this combination of nationalistic public opinion, sustained persecution, and the rise of a new generation which could not remember pre-Reformation times and had no pre-established loyalty to Catholicism, that reduced the number of Catholics in England during this period – although the overshadowing memory of Queen Mary I's reign was another factor that should not be underestimated (the population of the country was 4.1 million). Nevertheless, by the end of Elizabeth's reign probably 20% of the population were still Catholic, with 10% dissident "Puritan" Protestants and the remainder more or less reconciled to the Anglican church as "parish Anglicans". By then most English people had largely been de-catholicised but were not Protestant.^[71] Religious "uniformity," however, "was a lost cause," given the presence of Dissenting, Nonconformist Protestants, and Catholic minorities.^[72]

Stuart period

The reign of

James I (1603–1625) was marked by a measure of tolerance, though less so after the discovery of the Gunpowder Plot conspiracy of a small group of Catholic conspirators who aimed to kill both King and Parliament and establish a Catholic monarchy. A mix of persecution and tolerance followed: Ben Jonson and his wife, for example, in 1606 were summoned before the authorities for failure to take communion in the Church of England,^[73] yet the King tolerated some Catholics at court; for example George Calvert, to whom he gave the title Baron Baltimore, and the Duke of Norfolk, head of the Howard family

.

The reign of

Henrietta Maria, was permitted her own royal chapel and chaplain. Henrietta Maria was in fact very strict in her religious observances, and helped create a court with continental influences, where Catholicism was the official religion of many countries, and tolerated in others; even somewhat fashionable. Some anti-Catholic legislation became effectively a dead letter. The Counter-Reformation on the continent of Europe had created a more vigorous and magnificent form of Catholicism (i.e., Baroque, notably found in the architecture and music of Austria, Italy and Germany) that attracted some converts, like the poet Richard Crashaw. Ironically, the explicitly Catholic artistic movement (i.e., Baroque) ended up "providing the blueprint, after the fire of London, for the first new Protestant churches to be built in England".^[74]

While Charles remained firmly Protestant, he was personally drawn towards a consciously "High Church" Anglicanism. This affected his appointments to Anglican bishoprics, in particular the appointment of William Laud as Archbishop of Canterbury. How many Catholics and Puritans there were is still open to debate.^[75]^[76]

Religious conflict between Charles and other "High" Anglicans and

Papist" elements and a Parliament in which the Puritans were strong was one of the major factors behind the English Civil War, in which almost all Catholics supported the King. The victory of the Parliamentarians meant a strongly Protestant, anti-Catholic regime, content for the English Church to become "little more than a nationwide federation of Protestant parishes."^[77]

The restoration of the monarchy under

Test Act requiring any appointee to any public office or member of Parliament to deny Catholic beliefs such as transubstantiation. As far as possible, however, he maintained tacit tolerance. Like his father, he married a Catholic, Catherine of Braganza

. (He would become Catholic himself on his deathbed.)

Charles' brother and heir James, Duke of York (later

Dissenters or whether he was truly committed to tolerance (seventeenth century Catholic regimes in Spain and Italy, for example, were hardly tolerant of Protestantism, while those in France and Poland had practiced forms of toleration).^[79]^[80]

James earnestly tried "to improve the position of his fellow Catholics" and did so "in such an inept way that he aroused the fears of both the Anglican establishment and the Dissenters.[81] In the process, he encouraged converts like the poet John Dryden, who wrote "The Hind and the Panther", to celebrate his conversion.^[82]^[83] Protestant fears mounted as James placed Catholics in the major commands of the existing standing army, dismissed the Protestant Bishop of London and dismissed the Protestant fellows of Magdalen College and replaced them with a wholly Catholic board. The last straw was the birth of a Catholic heir in 1688, portending a return to a pre-Reformation Catholic dynasty. Observing this was Princess Mary, James' daughter by his first wife, and her husband "'Stadhouder Willem,' whose wife stood to lose her future thrones through this new arrival."^[84]

William and Mary and the Catholic Church

In what came to be known as the

Mary II and William III. Although this affair is celebrated as solidifying both English liberties and the Protestant nature of the kingdom, some argue that it was "fundamentally a coup spearheaded by a foreign army and navy".^[85]^[86]^[87]

James fled into exile, and with him many Catholic nobility and gentry. The

Franz, Duke of Bavaria, head of the Wittelsbach family, is the most senior descendant of King Charles I and is considered by Jacobites to be heir of the Stuarts.^[92] Though direct descendant of the House of Stuart, Franz has said being king is not a claim he wishes to pursue.^[93]

Recusants and moves towards Emancipation

The years from 1688 to the early 19th century were in some respects the lowest point for Catholicism in England. Deprived of their dioceses, four

Apostolic Vicariates were set up throughout England until the re-establishment of the diocesan episcopacy in 1850. Although the persecution was not violent as in the past, Catholic numbers, influence and visibility in English society reached their lowest point. The percentage of the population that was Catholic may have declined from 4% in 1700 (out of a population of 5.2 millions) to 1% 1800 (out of a population of 7.25 million) with absolute numbers halved.^[94] By 1825, however, the Bishop of Chester estimated that there were "about a half a million Catholics in England."^[95] Their civil rights were severely curtailed: their right to own property or inherit land was greatly limited, they were burdened with special taxes, they could not send their children abroad for Catholic education, they could not vote, and priests were liable to imprisonment. Writing about the Catholic Church during this time, historian Antonia Fraser notes:

The harsh laws and the live-and-let-live reality were two very different things. This world was divided into the upper classes, the aristocracy and the gentry, and what were literally the working classes. Undoubtedly, the survival of Catholicism in the past [up until 1829] was due to the dogged, but hopefully inconspicuous, protection provided by the former to the latter. Country neighbours, Anglicans and Catholics, lived amicably together in keeping with this "laissez-faire" reality.^[96]

There was no longer, as once in Stuart times, any notable Catholic presence at court, in public life, in the military or professions. Many of the Catholic nobles and gentry who had preserved on their lands among their tenants small pockets of Catholicism had followed James into exile, and others, at least outwardly in cryptic fashion, conformed to Anglicanism, meaning fewer such Catholic communities survived intact. For "obvious reasons", Catholic aristocracy at this time was heavily intermarried. Their great houses, however, still had chapels called "libraries", with priests attached to these places (shelved for books) who celebrated Mass, which worship was described in public as "Prayers".

John Carroll, a friend of Benjamin Franklin, did the U.S. have its own diocesan bishop, free of the Vicar Apostolic of London, James Robert Talbot.^[100]^[101]^[102]^[103]^[104]

The introduction of Vicars Apostolic or titular bishops in 1685 was very important at the time and ought not be misprized. For example, when John Leyburn, formerly of the English College, Douai, was appointed as Vicar Apostolic of England, it was the first time a Catholic bishop had been present in England for nearly sixty years. Up until that time, Archpriests were overseeing the church.

In Leyburn's combined tour north and visitation to administer Confirmation, in 1687, some 20,859 Catholics received the sacrament.

Rape of the Lock and The Dunciad

.

Around this time, in 1720,

Gregory XIII

in 1582. Later in the century there was some liberalization of the anti-Catholic laws on the basis of Enlightenment ideals.

In 1778 the

Catholic Relief Act 1791 provided further freedoms on condition of swearing an additional oath of acceptance of the Protestant succession in the Kingdom of Great Britain. This allowed Catholic schooling and clergy to operate openly and thus allowed permanent missions to be set up in the larger towns.^[109] Stonyhurst College, for example, was able to be established in 1794, as the successor establishment for the fleeing English Jesuits, previously at the Colleges of St Omer, Bruges and Liège, due to a timely and generous donation by a former pupil, Thomas Weld (of Lulworth), as Europe became engulfed in war.^[110] This act was followed in Ireland with the Roman Catholic Relief Act 1793, an Act of the Irish Parliament with some local provisions such as allowing Catholics to vote in elections to the Irish House of Commons and to take degrees at Trinity College Dublin.^[111]

In 1837,

British Constitution, however, did not accept it and George IV later moved on. Cast aside by the establishment, she was adopted by the town of Brighton, whose citizens, both Catholic and Protestant, called her "Mrs. Prince". According to journalist Richard Abbott, "Before the town had a [Catholic] church of its own, she had a priest say Mass at her own house, and invited local Catholics", suggesting the recusants of Brighton were not very undiscovered.^[113]^[114]

In a 2009 study of the English Catholic community, 1688–1745, Gabriel Glickman notes that Catholics, especially those whose social position gave them access to the courtly centres of power and patronage, had a significant part to play in 18th-century England. They were not as marginal as one might think today. For example, Alexander Pope was not the only Catholic whose contributions (especially, Essays on Man) help define the temper of an early English Enlightenment. In addition to Pope, Glickman notes a Catholic architect, James Gibbs, who built Radcliffe Camera^[115] and returned baroque forms to the London skyline, and a Catholic composer, Thomas Arne, who composed "Rule Britannia". According to reviewer Aidan Bellenger, Glickman also suggests that "rather than being the victims of the Stuart failure, 'the unpromising setting of exile and defeat' had 'sown the seed of a frail but resilient English Catholic Enlightenment'."^[116] University of Chicago historian Steven Pincus likewise argues in his book, 1688: The First Modern Revolution, that Catholics under William and Mary and their successors experienced considerable freedom.^[117]

Nineteenth century and Irish immigration

After this moribund period, the first signs of a revival occurred as thousands of French Catholics fled France during the French Revolution. The leaders of the Revolution were virulently anti-Catholic, even singling out priests and nuns for summary execution or massacre, and England was seen as a safe haven from Jacobin violence. Also around this time (1801), a new political entity was formed, the United Kingdom of Great Britain and Ireland, which merged the Kingdom of Great Britain with the Kingdom of Ireland, thus increasing the number of Catholics in the new state. Pressure for abolition of anti-Catholic laws grew, particularly with the need for Catholic recruits to fight in the Napoleonic Wars.

Despite the resolute opposition of

Duke of Wellington as her European protector. Her sister Mary Ann married the Marquess of Wellesley, the brother of the Duke of Wellington; and her other sister Elizabeth (Lady Stafford) married another British nobleman.^[120]^[121]^[122]^[123] Although British law required an Anglican marriage service, each of the sisters and their Protestant spouses had a Catholic ceremony afterwards. At Louisa's first marriage, the Duke of Wellington escorted the bride.^[124]

In the 1840s and 1850s, especially during the

Great Irish Famine, while much of the large outflow of migration from Ireland was headed to the United States to seek work, hundreds of thousands of Irish people also migrated across the channel to England and Scotland and established communities in cities there, including London, Liverpool, Manchester and Glasgow

, but also in towns and villages up and down the country, thus giving Catholicism in England a numerical boost.

Re-established dioceses

At various points after the 16th century hopes have been entertained by many English Catholics that the "reconversion of England" was at hand. Additionally, with the arrival of Irish Catholic migrants (Ireland was part of the UK until the partition, in 1922), some considered that a "second spring" of Catholicism across Britain was developing. Rome responded by

apostolic vicariates and appointing diocesan bishops (to replace earlier titular bishops) with fixed sees on a more traditional Catholic pattern. The Catholic Church in England and Wales had had 22 dioceses immediately before the Reformation, but none of the current 22 bear close resemblance (geographically) to the 22 earlier pre-Reformation dioceses.^[125]

The re-established Catholic episcopacy specifically avoided using places that were sees of the Church of England, in effect temporarily abandoning the titles of Catholic dioceses before Elizabeth I because of the

Ecclesiastical Titles Act of 1851, which in England favoured a state church (i.e., Church of England) and denied arms and legal existence to territorial Catholic sees on the basis that the state could not grant such "privileges" to "entities" that allegedly did not exist in law. Some of the Catholic dioceses, however, took the titles of bishoprics which had previously existed in England but were no longer used by the Anglican Church (e.g. Beverley – later divided into Leeds and Middlesbrough, Hexham – later changed to Hexham and Newcastle). In the few cases where a Catholic diocese bears the same title as an Anglican one in the same town or city (e.g., Birmingham, Liverpool, Portsmouth, and Southwark), this is the result of the Church of England ignoring the prior existence there of a Catholic see and of the technical repeal of the Ecclesiastical Titles Act in 1871. The Act applied only to England and Wales, not Scotland or Ireland; thus official recognition afforded by the grant of arms to the Archdiocese of St Andrews and Edinburgh, brought into being by Lord Lyon in 1989, relied on the fact that the Ecclesiastical Titles Act of 1851 never applied to Scotland.^[126] In recent times, the former Conservative Cabinet Minister John Gummer, a prominent convert to Catholicism and columnist for the Catholic Herald in 2007, objected to the fact that no Catholic diocese could have the same name as an Anglican diocese (such as London, Canterbury, Durham, etc.) "even though those dioceses had, shall we say, been borrowed".^[127]

Converts

A proportion of the Anglicans who were involved in the Oxford Movement or "Tractarianism" were ultimately led beyond these positions and converted to the Catholic Church, including, in 1845, the movement's principal intellectual leader, John Henry Newman. More new Catholics would come from the Anglican Church, often via high Anglicanism, for at least the next hundred years, and something of this continues.^[128]

As anti-Catholicism declined sharply after 1910, the church grew in numbers, grew rapidly in terms of priests and sisters, and expanded their parishes from inner city industrial areas to more salubrious suburbs. Although underrepresented in the higher levels of the social structure, apart from a few old aristocratic Catholic families, Catholic talent was emerging in journalism, literature, the arts, and diplomacy.

A striking development was the surge in highly publicised conversion of intellectuals and writers including most famously

Jesuit poet Gerard Manley Hopkins.^[135] G. E. M. Anscombe

was also a notable convert during the early 20th century.

Prominent cradle Catholics included the film director

Lord Acton and J. R. R. Tolkien and the composer Edward Elgar, whose oratorio The Dream of Gerontius

was based on a 19th-century poem by Newman.

Contemporary English Catholicism

Oratory Church of St Aloysius Gonzaga, Oxford, with the flag of the Vatican City flying at half staff the day after the death of Pope John Paul II

.

English Catholicism continued to grow throughout the first two-thirds of the 20th century, when it was associated primarily with elements in the English intellectual class and the ethnic Irish population. Numbers attending Mass remained very high in contrast with some Protestant churches (though not the Church of England).[136] Clergy numbers, which began the 20th century at under 3,000, reached a high of 7,500 in 1971.^[13]

By the latter years of the twentieth century low numbers of vocations also affected the church^[137] with ordinations to the priesthood dropping from the hundreds in the late 20th century into the teens in 2006–2011 (16 in 2009 for example) and a recovery into the 20s thereafter, with a prediction for 2018 of 24.^[138]^[139]^[140]

As in other English-speaking countries such as the United States and Australia, the movement of Irish Catholics out of the working-class into the middle-class suburban mainstream often meant their assimilation with broader, secular English society and loss of a separate Catholic identity. The

recusant families are still a force in the land."^[144]^[145]^[146]

Since the

Baron Downpatrick), Graham Leonard (former Anglican Bishop of London), Frances Shand Kydd (maternal grandmother of William, Prince of Wales and Prince Harry, Duke of Sussex), and a number of Anglican priests. Converts to Catholicism in Britain occur for any number of reasons, not least from "the mystical buoyant instinct" within each person to grow toward a profounder expression of what they believe.^[147] In 2019, Charles Moore, former editor of The Spectator, The Daily Telegraph, and authorized biographer of Margaret Thatcher, noted that his conversion in 1994 to Catholicism followed the Church of England's decision to ordain women, "unilaterally." The Church of England's "determination to do this," he said, "willy-nilly, come what may, meant that they weren't serious about Christian unity, because the Catholic and Orthodox had a different view."^[148] This view seems to match Graham Leonard's view and many other former Anglican clerics who, according to John Jay Hughes, have noted: "It is about authority, or lack of it, of the Church of England unilaterally to initiate a radical change in the priesthood, since it does not have its own, but only the priesthood of the whole Catholic church of which it had always claimed to be a part."^[149]

The spirit of ecumenism fostered by Vatican II resulted in 1990 with the Catholic Church in England, Wales, Scotland and Ireland joining

friars attended. Fr Radcliffe said, "I don't think there have been so many Dominicans in one place since the time of Robert Kilwardby, the Dominican Archbishop of Canterbury in the 13th century."^[153]

Currently, along with the 22

Ukrainian Catholic Eparchy of Holy Family of London and the Syro-Malabar Catholic Eparchy of Great Britain. The Personal Ordinariate of Our Lady of Walsingham, for Anglican-tradition converts to Catholicism, was erected by Pope Benedict XVI

in 2011.

Social action

The Church's principles of social justice influenced initiatives to tackle the challenges of poverty and social inclusion. In Southampton, Fr Pat Murphy O'Connor founded the St Dismas Society as an agency to meet the needs of ex-prisoners discharged from Winchester prison. Some of St Dismas Society's early members went on to help found the Simon Community in Sussex then in London. Their example gave new inspiration to other clergy, such as the Revd Kenneth Leech (CofE) of St Anne's Church, Soho, who helped found the homeless charity Centrepoint, and the Revd Bruce Kenrick (Church of Scotland) who helped found the homeless charity Shelter. In 1986 Cardinal Basil Hume established the Cardinal Hume Centre^[155] to work with homeless young people, badly housed families and local communities to access accommodation, support and advice, education, training and employment opportunities.

In 2006 Cardinal Cormac Murphy-O'Connor instituted an annual Mass in Support of Migrant Workers^[156] at Westminster Cathedral in partnership with the ethnic chaplains of Brentwood, Southwark and Westminster.

Controversies

Adoption

On 3 November 2016, John Bingham, Head of Media at the Church of England, reported in The Daily Telegraph that Cardinal Vincent Nichols officially acknowledged that the Catholic Church in England and Wales had pressured young unmarried mothers in the country to put their children up for adoption in agencies linked to the Catholic Church throughout the decades following World War II and offered an apology.^[157]

Child abuse

In November 2020 the Independent Inquiry into Child Sexual Abuse reported that between 1970 and 2015, the church in England and Wales had received more than 900 complaints involving more than 3,000 instances of child sexual abuse, made against almost 1,000 individuals, including priests, monks and church associates. In light of such serious and persistent allegations over decades, the Inquiry had hoped to gain the cooperation of the Vatican. In the event its repeated requests were thwarted. As a result, there have been calls for resignations of prelates in leadership roles both from victims, their families and supporters. The inquiry has not spared criticism of the church for prioritising its reputation over the suffering of victims. Cardinal Nichols was singled out in the inquiry report for lack of personal responsibility, or of compassion towards victims. However he has indicated he would not be resigning as he was "determined to put it right".^[158]^[159] In another article by Pepinster, she notes that the late Cardinal Basil Hume was "remembered for showing empathy to survivors but offered only pastoral care and kindness."^[160]

Organisation

The Catholic Church in England and Wales has five

Eparchy for Ukrainians, the Syro-Malabar Catholic Eparchy of Great Britain and the Personal Ordinariate for former Anglicans

.

The Catholic bishops in England and Wales come together in a collaborative structure known as the

Vincent Gerard Nichols, is the president

of the Bishops' Conference. For this reason in the global Catholic Church (outside England), he is de facto Primate of England though not in the eyes of English law and the established Church of England. Historically, the avoidance of the title of "Primate" was to eschew whipping up anti-Catholic tension, in the same way the bishops of the restored hierarchy avoided using current titles of Anglican sees (Archbishop of Westminster rather than "Canterbury" or "London"). However, the Archbishop of Westminster had certain privileges: he was the only metropolitan in the country until 1911 (when the archdioceses of Birmingham and Liverpool were created) and he has always acted as leader at meetings of the English bishops.

Although the bishops of the restored hierarchy were obliged to take new titles, such as that of Westminster, they saw themselves very much in continuity with the pre-Reformation Church. Westminster in particular saw itself as the continuation of Canterbury, hence the similarity of the

list of Popes and, alongside this, a list of Catholic Archbishops of Canterbury beginning with Augustine of Canterbury and the year they received the pallium. After Cardinal Pole, the last Catholic incumbent of Canterbury, the names of the Catholic vicars apostolic or titular bishops (from 1685) are recorded and then the Archbishops of Westminster, in one unimpaired line, from 597 to the present, according to the Archdiocese of Westminster.^[161]^[162] To highlight this historical continuity, dating back to Pope Gregory I's appointment of Augustine and his sequent bestowal of the pallium on the appointee, the installation rites of pre-Reformation Catholic Archbishops of Canterbury and earlier Archbishops of Westminster were used at the installation of the current Cardinal Archbishop of Westminster, Vincent Gerard Nichols.^[163]^[164]^[165] He also became the forty-third of the English cardinals

since the 12th century.

Hierarchy

Diocese	Province	Approximate Territory	Cathedral	Creation
01 Bishop of Arundel and Brighton	15Southwark	Surrey (excluding Spelthorne) and Sussex	Cathedral Church of Our Lady and St Philip Howard	201965 (from Diocese of Southwark)
02Archdiocese of Birmingham Archbishop of Birmingham	01Birmingham	West Midlands, Staffordshire, Warwickshire, Worcestershire, Oxfordshire north of the Thames	Metropolitan Cathedral Church and Basilica of St Chad	021850 (elevated to Archdiocese 1911)
03Diocese of Brentwood Bishop of Brentwood	19Westminster	Historic County of Essex (including North-east Greater London)	Cathedral Church of St Mary and St Helen	171917 (from Archdiocese of Westminster)
04Archdiocese of Cardiff Archbishop of Cardiff	04Cardiff	Eastern Glamorgan, Herefordshire, Monmouthshire	Metropolitan Cathedral Church of St David	031850 (originally as Diocese of Newport and Menevia; as Diocese of Newport from 1895; elevated to Archdiocese of Cardiff 1916)
05Diocese of Clifton Bishop of Clifton	02Birmingham	Bristol, Gloucestershire, Somerset, Wiltshire	Cathedral Church of Ss Peter and Paul	041850
06Diocese of East Anglia Bishop of East Anglia	20Westminster	Peterborough, Cambridgeshire, Norfolk, Suffolk	Cathedral Church of St John the Baptist	211976 (from Diocese of Northampton)
07Diocese of Hallam Bishop of Hallam	08Liverpool	North Derbyshire, Chesterfield, Bassetlaw	Cathedral Church of St Marie	221980 (from Dioceses of Leeds and Nottingham)
08Diocese of Hexham and Newcastle Bishop of Hexham and Newcastle	09Liverpool	Tyne and Wear, Northumberland, County Durham	Cathedral Church of St Mary	051850 (originally as Diocese of Hexham; as Hexham and Newcastle from 1861)
09Diocese of Lancaster Bishop of Lancaster	10Liverpool	Cumbria and Northern Lancashire	Cathedral Church of St Peter	181924 (from Diocese of Hexham and Newcastle and Archdiocese of Liverpool)
10Diocese of Leeds Bishop of Leeds	11Liverpool	Historic West Riding of Yorkshire excluding South Yorkshire	Cathedral Church of St Anne	131878 (from Diocese of Beverley )
11Archdiocese of Liverpool Archbishop of Liverpool	07Liverpool	Merseyside north of the Mersey, West Lancashire, Isle of Man	Metropolitan Cathedral Church of Christ the King	061850 (elevated to Archdiocese 1911)
12Diocese of Menevia Bishop of Menevia	05Cardiff	Brecknockshire, Cardiganshire, Carmarthenshire, Pembrokeshire, Radnorshire and Western Glamorgan	Cathedral Church of St Joseph	161898 (from Vicariate Apostolic of Wales)
13Diocese of Middlesbrough Bishop of Middlesbrough	12Liverpool	Historic North Riding of Yorkshire, historic East Riding of Yorkshire, York	Cathedral Church of St Mary the Virgin	141878 (from Diocese of Beverley )
14Diocese of Northampton Bishop of Northampton	21Westminster	Northamptonshire, Bedfordshire, Buckinghamshire, Berkshire north of the Thames	Cathedral Church of St Mary and St Thomas	071850
15 Bishop of Nottingham	22Westminster	Derbyshire, Nottinghamshire, Leicestershire, Rutland, Lincolnshire	Cathedral Church of St Barnabas	081850
16Diocese of Plymouth Bishop of Plymouth	16Southwark	Cornwall, Devon, Dorset	Cathedral Church of St Mary and St Boniface	091850
17Diocese of Portsmouth Bishop of Portsmouth	17Southwark	Hampshire, Isle of Wight, Berkshire and Oxfordshire south of the Thames, The Channel Islands	Cathedral Church of St John the Evangelist	151882 (from Diocese of Southwark)
18Diocese of Salford Bishop of Salford	13Liverpool	Part of Greater Manchester, South-east Lancashire	Cathedral Church of St John the Evangelist	101850
19Diocese of Shrewsbury Bishop of Shrewsbury	03Birmingham	the Wirral and Manchester south of the Mersey	Cathedral Church of Our Lady Help of Christians and Saint Peter of Alcantara	111850
20Archdiocese of Southwark Archbishop of Southwark	14Southwark	Kent, Greater London south of the Thames	Metropolitan Cathedral Church of St George	121850 (elevated to Archdiocese 1965)
21 Archdiocese of Westminster Archbishop of Westminster	18Westminster	Hertfordshire, historic County of Middlesex (i.e. North-west Greater London, plus Spelthorne in Surrey)	Metropolitan Cathedral Church of the Most Precious Blood	011850
22Diocese of Wrexham Bishop of Wrexham	06Cardiff	Anglesey, Caernarfonshire, Denbighshire, Flintshire, Merionethshire and Montgomeryshire	Cathedral Church of Our Lady of Sorrows	241987 (from Diocese of Menevia)
23 Eparchy of the Holy Family of London Bishop Kenneth Nowakowski	23Kiev–Galicia	Great Britain	Cathedral Church of the Holy Family in Exile	191957 (elevated to Eparchy 2013)
Syro-Malabar Catholic Eparchy of Great Britain Mar Joseph Srampickal	Ernakulam-Angamaly	Great Britain	Syro-Malabar Cathedral of St Alphonsa	2016
24 Bishop of the Forces	24Holy See	HM Forces both in Britain and abroad	Cathedral Church of St Michael and St George	231986
25Personal Ordinariate of Our Lady of Walsingham Monsignor Keith Newton	25Holy See	Former Anglican clergy, religious and laity resident in England, Wales and Scotland.	Principal Church of Our Lady of the Assumption and St Gregory	252011

Chaplaincies

Youth services

Many dioceses operate specialist youth service provision, such as the Youth Service of the Diocese of Leeds,^[166] the Youth Ministry Team in the Diocese of Hexham and Newcastle,^[167] and the Youth Service in the Diocese of Arundel and Brighton.^[168]

Ordinariate of Our Lady of Walsingham

In October 2009, following closed-circuit talks between some Anglicans and the

Ambrose de Lisle was a 19th-century Catholic convert who advocated the corporate reunion of the Anglican Church with Rome. According to the first Ordinary, Mgr Keith Newton, the ordinariate will "work on something with an Anglican flavour, but they are not bringing over any set of Anglican liturgy".^[171] The director of music at Westminster Abbey (Anglican), lay Catholic James O'Donnell, likens the ordinariate to a Uniate church or one of the many non-Latin Catholic rites, saying: "This is a good opportunity for us to remember that there isn't a one size fits all, and that this could be a good moment to adopt the famous civil service philosophy – 'celebrating diversity'."^[172] In May 2013 a former Anglican priest, Alan Hopes, was appointed the new bishop of East Anglia, whose diocese includes the Shrine of Our Lady of Walsingham.^[173] In 2021, the former Anglican bishop of Rochester, Michael Nazir-Ali, joined the Ordinariate, noting: "I believe that the Anglican desire to adhere to apostolic, patristic and conciliar teaching can now best be maintained in the Ordinariate."^[174] Nazir-Ali also shared with Dr. Foley Beach, chairman of the Global Anglican Future Conference, "his willingness to continue to assist" that movement "in any way that might be suitable."^[175] In April 2022, Pope Francis granted Nazir-Ali the title "Prelate of Honour." He may now be addressed as "Monsignor."^[176]

Eastern Catholic Churches

There exists the

Apostolic Exarchate for Ukrainians

which serves the 15,000 Ukrainian Greek Catholics in Great Britain, with a cathedral and various churches across the country.

The Maronite Church in the United Kingdom is under the jurisdiction of the Maronite Eparchy of Europe. The

Maronite Catholic Church

. Father Fadi KMEID is the parish priest for Maronites. The OLM runs a few churches, for example Our Lady of Lebanon in Paddington serving the Lebanese Maronite community and the church of The Holy Family of Nazareth serving the Cypriot Maronite community.

There are also Catholic chaplains involved in the ministries of Eastern Catholic Churches (of Eritrean, Chaldean, Syriac, Syro-Malabar, Syro-Malankara, and Melkite communities). For information about the Syro-Malabar chaplaincy within the Diocese of Westminster in London, see Syro-Malabar Catholic Church of London.

Demography

General statistics

At the 2001 United Kingdom census, there were 4.2 million Catholics in England and Wales, some 8.3 per cent of the population. One hundred years earlier, in 1901, they represented only 4.8 per cent of the population (approximately 1.8 million people).

Irish immigration in the nineteenth century^[181]^[182]

as well as the high number of English recusants in Lancashire.

Migration from Ireland in the 19th and 20th centuries and more recent Eastern European migration have significantly increased the numbers of Catholics in England and Wales, although Pew Research data and stats of 2018 point to other factors at work. According to Pew researchers, 19% of UK adults identify as Catholic.^[183] The Eastern European members are mainly from Poland, with smaller numbers from Lithuania, Latvia, and Slovakia. According to the World Factbook as of 2020^[update], the ethnic/racial composition of UK was "white": 87.2%; "non-white": 12.8%.^[184] A 2022 report, however, noted the "white" population of England and Wales had dropped from 86% in 2011 to 81.7% in 2021.^[185]

Polish Catholic immigration

The Venerable Bernard Łubieński **CSsR**, c. 1900

Frances Siedliska

CSFN, c. 1880

The spiritual needs of migrating Catholic Poles in England and Wales over the past two centuries have been tied inexorably to the changing geo-political fate of their homeland. Most of the arrivals up to the 21st century were escaping political and other repressions. They were not all Catholics.

On the

accession of Poland to the European Union in 2004 there has been large-scale Polish immigration to the UK, up to 900 000 people as of 2017 have come.^[186] The Polish Catholic Mission reports that only about 10% of the newly arrived Poles attend church regularly.^[187] For those it has around 219 branches and pastoral centres with 114 priests.^[188] The Vicars Delegate who manage the "chaplaincy" of the Polish Catholic Mission since then have been Mgr. Tadeusz Kukla up to 2010, succeeded by the Mgr. Stefan Wylężek.^[189] In Poland, the Polish Bishops Conference has a bishop Delegate, with special responsibility for the spiritual needs of émigré Poles. The postholder since 2011 has been Bishop Wiesław Cichowski. The Tablet reported in December 2007 that the Polish Catholic Mission as stating that its branches follow a pastoral programme set by the Polish conference of bishops and are viewed as "an integral part of the Polish church".^[190]

History

Polish-speaking Catholics first arrived in the United Kingdom in some numbers after the 19th century national

Cardinal Wiseman, Rev. Chwaliszewski was invited to come to London and lead services in the Polish chapel at St. Peter's Hatton Garden. Worthy of note in this period was the Polish figure of The Venerable Bernard Łubieński (1846-1933) closely associated with Bishop Robert Coffin and who, after an education at Ushaw College, in 1864 entered the Redemptorists at Clapham and spent some years as a missionary in the British Isles, before returning to his native land.^[191]

The

CR. Sr. Siedliska and two sisters started a Polish language primary school. From then on Polish services were regularly held in a chapel first in Globe Street, then in Cambridge Heath Road in Bethnal Green in the East End of London, where most exiled Poles were living at the time.^[192]

After

Cardinal Bourne of Westminster, helped the mission with a £1000 loan for refurbishment. It became the first Polish-owned ecclesiastical building in the British Isles. It was consecrated on 30 October 1930 by cardinal August Hlond

, primate of Poland in the presence of cardinal Bourne. In 1938 rev. Władysław Staniszewski became chaplain to the mission.

After

Lutheran and Armenian Christians with their own chaplains. There was also a minority Jewish contingent and a handful of Muslims

among the soldiers.

In 1948, following a visit to Poland the previous year for talks with cardinal Hlond, and after consulting with the Catholic episcopate of England and Wales, Cardinal

marriage

.

On the pastoral front, the temporary Polish parish hosted in

Society of Christ Fathers, dedicated to minister to the Polish diaspora, who run a parish in Putney in London.^[199]

Anomalous Polish "parishes"

Since the original agreement between the English and Polish church hierarchies in 1948, whenever a Polish Catholic community emerges within England and Wales, the vicar delegate appoints a Polish priest to organise a local branch of the Polish Catholic Mission. A priest thus appointed is the Catholic version of a "

judicial person". The canonical judicial person which represents the interests of all Polish communities of worship is vested in the Polish Catholic Mission.^[189]

In December 2007, Cardinal Cormac Murphy-O'Connor said: "I'm quite concerned that Poles are creating a separate Church in Britain – I would want them to be part of the Catholic life of this country. I would hope those responsible for the Polish Church here, and the Poles themselves, will be aware that they should become a part of local parishes as soon as possible when they learn enough of the language." Mgr Kukla stressed that the Polish Catholic Mission continues to have a "good relationship" with the hierarchy in England and Wales and said "Integration is a long process".^[200]

The Polish Catholic Mission co-operated with the English hierarchy's 2008 research inquiry into the needs of migrants in London's Catholic community. The inquiry had been commissioned by the

Brentwood. Around 1000 people attending Mass in three London dioceses were surveyed using anonymous questionnaires available in Polish, Lithuanian, Chinese, French, Spanish, Portuguese and English. The congregations were drawn from mainstream diocesan parishes, ethnic chaplaincies and churches of the Polish vicariate. The report findings described how 86% of eastern Europeans said the availability of Mass in their mother-tongue was a reason for their choosing to worship in a particular church. One of the report's recommendations emphasised cooperation with key overseas bishops conferences, dioceses and religious institutes on the recruitment and appointment of ethnic chaplains.^[201]^[202]

Miracles

A number of events which Catholics hold to be

miracles

are associated with England.

Marian apparitions

A number of

Marian apparitions

are associated with England, the best known are the following;

Our Lady of Mount Carmel, associated with Simon Stock at Aylesford
Our Lady of Walsingham, associated with Richeldis de Faverches at Walsingham
Our Lady of the Immaculate Conception, associated with Helsim the Abbot in the North Sea
Our Lady of Evesham, associated with Egwin of Evesham at Evesham
Our Lady of Canterbury, associated with Dunstan and Anselm at Canterbury
Our Lady of London, associated with
Hildegard von Bingen at London

Our Lady of Jervaulx, associated with Abbot John Kingston of Byland at Jervaulx
Our Lady of Durham, associated with Godric of Finchale at Durham
Our Lady of Ipswich, associated with Anne Wentworth at Ipswich

Pilgrimages

Augustine Camino, ending at

Pugin's Church and Shrine of St. Augustine, Ramsgate^[203]^[204]

Incorruptibility

A number of cases of alleged incorruptibility of some Catholic saints are associated with England;

Æthelthryth of Ely, hand discovered in 1811
Cuthbert of Lindisfarne
, relics destroyed under Henry VIII
Werburgh of Chester, relics destroyed under Henry VIII

Now believed to be buried beneath her shrine in Chester cathedral.

Wihtburh of East Anglia, relics destroyed under Henry VIII
Winibald of Wessex, tomb found empty in 1968
Guthlac of Crowland, relics destroyed by Vikings
Ælfheah of Canterbury, buried at Canterbury Cathedral
Edward the Confessor, bodily allegedly intact in 1269, skeleton by 1685
Hugh of Lincoln, tomb pillaged in 1364, shrine destroyed under Henry VIII
Edmund of Abingdon, taken to Pontigny Abbey in France
John Southworth, returned to Westminster Cathedral in 1927

Stigmata

Two cases of alleged stigmata are associated with England, neither have been approved by the Vatican;

1880: Teresa Helena Higginson, Servant of God, at Gainsborough, Lincolnshire
1986: Patricia de Menezes, at Surrey

Catholic saints associated with England

See

Venerable, and Servants of God, past and present. The list includes Welsh, Scot, Irish, and English saints.^[205]

Sources

Footnotes

^ "St. Augustine of Canterbury", The Catholic Encyclopedia, New York: Robert Appleton Company. Retrieved 3 April 2019 from New Advent.
^ Diarmaid MacCulloch, Christianity, The First Three Thousand Years (New York: Penguin Books, 2009), 625:"The early Reformation gained a curious sort of victory in England, where the murderously opinionated monarch Henry VIII found an alliance with Reformers useful during his eccentric marital adventures."
^ Dairmaid MacCulloch, The Reformation, Viking, 2004, p. 194.
^ MacCulloch, The Reformation, 279-280.
^ Pollen, John Hungerford (1911). "Robert Persons" . Catholic Encyclopedia. Vol. 11.
ISBN 978-1-1370-0281-5
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OCLC 630165901
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^ 'Lincoln's Inn Fields: The Church of SS. Anselm and Cecilia', in Survey of London: Volume 3, St Giles-in-The-Fields, Pt I: Lincoln's Inn Fields, ed. W Edward Riley and Laurence Gomme (London, 1912), pp. 81-84. British History Online http://www.british-history.ac.uk/survey-london/vol3/pt1/pp81-84 [accessed 31 July 2020].

^ Antonia Fraser, The King and the Catholics (New York: Doubleday, 2018), 25.

^ Brian Magee, The English Recusants, A Study of Post-Reformation Catholic Survival and the Operation of the Recusancy Laws (London: Burns, Oates and Washbourne, 1997)

^ John Martin Robinson, The Dukes of Norfolk: A Quincentennial History (Oxford: Oxford University Press: 1982)

^ James A. Brundage, Medieval Canon Law (London: Longman, 1995) 8-12. Brundage,

^ ^a ^b ^c Leyshon, Dr Gareth (August 2004). "Catholic Statistics Priests and Population in England and Wales, 1841 – 2001" (PDF). drgareth.info. Retrieved 27 January 2019.

^ "Numbers Game," The Tablet, 31 October 2009, 16.

^ "Orthodox Christianity in the 21st Century". Pew Research Center's Religion & Public Life Project. 8 November 2017. Retrieved 31 December 2022.

^ Robert Booth, Pamala Duncan, and Carmen Aguilar Garcia, "England and Wales now minority Christian countries, census reveals," The Guardian, 28 Nov 2022.

^ Tim Wyatt, "British Social Attitudes finds 'C of E' respondents halved in 15 years,' Church Times, 07 September 2018.

^ David Voas, "Christian decline: How it is measured and what it means," www.brin.ac.uk/christian-decline-how-its-measured-and-what-it means/ January 25, 2023.

^ "The Catholic Vote in Britain Helped Carry Blair To Victory". Ipsos Mori. 23 May 2005. Retrieved 12 May 2020. There are considerable regional variations, of course, Catholics being most widespread in London, Scotland and particularly the North-West (where one in five are Catholic)

^ David M. Cheney, "Great Britain, Statistics by Diocese, by Catholic Population [Catholic hierarchy]" (http://www.catholic-hierarchy.org/).

^ Kevin Phillips, The Cousins' Wars (New York: Basic Books, 1999), 480–484. Phillips notes: "the subjection [of the Irish] of the seventeenth century was almost complete. ... During the first quarter of the eighteenth century [after the Treaty of Union], Catholic bishops were banned and priests required to register. Catholics lost their right to vote, hold office, own a gun or a horse worth more than £5, or live in towns without paying special fees....Once again the Irish were pushed west to poorer lands, an exodus that prefigured the disposition of the American Indians over the next two centuries."

^ "The Effect of Christianity upon the British Celts" (PDF). Kimberly Rachel Grunke. 6 November 2016. Archived from the original (PDF) on 14 May 2017. Retrieved 21 June 2017.

^ Charles Plummer, "Excursus on the Paschal Controversy and Tonsure", in his edition Venerablilis Baedae, Historiam Ecclesiasticam Gentis Anglorum, 1892 (Oxford: University Press, 1975), pp. 348–354.

^ Kathleen Hughes, "The Celtic Church: Is This a Valid Concept?", O'Donnell lectures in Celtic Studies, University of Oxford 1975 (published in Cambridge Medieval Celtic Studies, 1 [1981], pp. 1–20).

^ Wendy Davies, "The Myth of the Celtic Church", in The Early Church in Wales and the West, Oxbow Monograph, no. 16, edited by Nancy Edwards and Alan Lane, 12–21. Oxford: Oxbow, 1992.

^ "CATHOLIC ENCYCLOPEDIA: Home".

^ H.E., III, iv

^ Peter Ackroyd Albion (New York: Anchor Books, 2002), 33.

^ http://www.newadvent.org: St Wilfrid.

^ "Archived copy". Archived from the original on 19 April 2014. Retrieved 7 January 2014.{{cite web}}: CS1 maint: archived copy as title (link): Hygeberht, Adrian I

^ "Archived copy". Archived from the original on 19 April 2014. Retrieved 7 January 2014.{{cite web}}: CS1 maint: archived copy as title (link): St Dunstan

^ "Archived copy". Archived from the original on 19 April 2014. Retrieved 7 January 2014.{{cite web}}: CS1 maint: archived copy as title (link): Lanfranc, Anselm, Innocent III, Hubert Walter, Canterbury.

^ Note Bede in his Hist. Eccl., I, xxxiii: "When Augustine, the first archbishop of Canterbury, assumed the throne in that royal city, he recovered therein, by the king's assistance, a church which, as he was told, had been constructed by the original labor of Roman believers. This church he consecrated in the name of the Saviour, Our God and Lord Jesus Christ, and there he established an habitation for himself and his successors."

^ Charterhouse in London: monastery, mansion, hospital, school / by Gerald S. Davis – Davies, Gerald S. (Gerald Stanley), 1845–1927 26 27 31

^ "'Lost' Oxford College unearthed after almost half a millennium", The Tablet, 12 February 2022, p. 31.

^ The Catholic Encyclopedia on the breach with Rome under Henry VIII.

^ Diarmaid MacCulloch, The Reformation (New York: Viking, 2004), 193-194.

ISBN 978-0-8020-8417-0
.

^ Diarmaid MacCulloch, The Reformation (New York: Viking, 2003), 193, 197. MacCulloch: "This program became a series of legislative acts steered through the English Parliament between 1533 and 1536 by a new chief minister, the obscurely born Thomas Cromwell."

ISBN 0-19-822162-2
.

^ G. W. Bernard, "The Dissolution of the Monasteries," History (2011) 96#324 p 390

^ MacCulloch, The Reformation, 198.

^ Eamon Duffy, A People's Tragedy: Studies in Reformation (London: Bloomsbury Continuum, 2020) 220

^ Giles Fraser, "Where did the Church's land go?" UnHerd, 5 December 2019, 2. https://unherd.com/2019/05/what-has-the-church-done-with-its-land/

^ MacCulloch, The Reformation, 196,197.

^ MacCulloch, Reformation, 247

^ Michael S. Springer, Restoring Christ's Church: John a Lasco and the Forma ac ratio Aldershot, Ashgate, (St Andrews Studies in Reformation History) 2007

^ Alexandra Walsham, "unnecessary rupture", the Tablet, 18 March 2017 (in a review of Eamon Duffy's Reformation Divided: Catholics, Protestants and the Conversion of England [Bloomsbury]).

^ Loades, pp. 207–208; Waller, p. 65; Whitelock, p. 198.

^ In Ludlow in Shropshire the parishioners complied with the orders to remove the rood and other images in 1547, and in the same year spent money on making up the canopy to be carried over the Blessed Sacrament on the feast of Corpus Christi. (Eamon Duffy, The Stripping of the Altars, p. 481, Yale University Press, 1992).

^ Keith Miles, "Portrait of Mary Tudor", The Tablet 12 September 2009, 20

ISBN 0-300-06688-0

^ Diarmaid MacCulloch, The Reformation, A History (New York: Viking Press, 2003), 272–7.

^ "Mary's Protestant Martyrs and Elizabeth's Catholic Traitors in the Age of Catholic Emancipation", John E. Drabble / Church History, Vol. 51, No. 2 (June 1982), pp. 172–185.

^ Penelope Middelroe and Jon Rosebank, "Blood on her memory," The Tablet, 11 June 2022, 4-6.

^ Alister McGrath, "Focus on Anglican Identity," www.gazette.ireland.anglican.org/10/22/2007.

^ Christopher Howse, "Reformation Myths Exploded," The Tablet, 26 May 2012, 19

^ Fourteen Catholic bishops appointed by Mary I were dismissed from their sees. "Elizabeth's Religious Settlement, planned meticulously by her chief ministers William Cecil and Nicholas Bacon and already drafted in the first weeks of her reign, made no significant concessions to Catholic opinion represented by the church hierarchy and much of the nobility. There was no question of offering it for inspection by the overwhelming Catholic clerical assemblies, the Convocations of Canterbury and York, and if parliamentary legislation faced still opposition from the Catholic majority in the House of Lords. This meant a delay until April 1559, when two Catholic bishops were arrested on trumped-up charges and the loss of their parliamentary votes resulted in a tiny majority for the government's bills in the house of Lords." MacCulloch, p. 280.

^ 5 Eliz.1 c.1

^ (Russell, Conrad, The Oxford Illustrated History of Tudor and Stuart Britain, p. 281, Oxford University Press, 1996)

^ 23 Eliz. 1. c. 1 Penal Laws

^ Peter Marshall, Heretics and Believers (New haven: Yale University Press, 2017), plate #19.

^ Krista Kesselring, The Northern Rebellion of 1569: Faith, Politics, and Protest in Elizabethan England (New York: Palgrave Macmillan, 2007).

^ 35 Eliz. c. 2 Penal Laws

^ Eamon Duffy, Fires of Faith: Catholic England under Mary Tudor (New Haven: Yale University Press, 2009) 82.

^ Cullen Murphy, God's Jury, The Inquisition and the Making of the Modern World (Boston: Houghton Mifflin Harcourt, 2012), 197.

^ Darrell Turner "Christian against Christian in 16th century England" National Catholic Reporter 16 September 2005, 13

^ Euan Ward, "Code Breakers Uncover Letters by 16th Century Queen," New York Times, 2/9/2023. A 12.

^ MacColloch, The Reformation, 361

^ Peter Marshall, Heretics and Believers (New Haven: Yale University Press, 2017), 572.

^ Haigh, op.cit.P. 290

^ Marshall, 576-77

Prentice-Hall
, 1963), 175.

^ John Morrish writing on BBC production, "Baroque! From St. Peter's to St. Paul's" in Tablet 7 March 2009, 29.

^ Kevin Phillips The Cousins' Wars (New York: Basic Books, 1999, 52–3. Phillips says this: "Religious historians beg off from stating firm numbers for either camp. If Puritans probably represented 10–20 percent of the national population, most of them still worshiping within the Church of England, Catholics were much harder to count. Open 'recusants' – Catholics who paid fines to avoid attending the Church of England – numbered sixty thousand in 1640. Many more, however, reluctantly attended services on Sunday with scowls or for as short a time as possible. The more identifiable of these were called 'Church Papists'; the less important, ordinary grumblers who merely talked of preferring the older ceremonies were uncountable. In the north and west, at least half the population outside the towns were Catholic to some degree. By this broad definition, Catholics would have numbered 10–15 percent of the total English population. Practising Catholics, however, could not have been more than 2–3 percent. Catholicism survived most strongly among the nobility, of whom 15–20 percent clung to the old faith, including many leading magnates in an arc from Cumberland, Westmoreland, and Lancashire south to Derby, Worchestershire, and Hereforshire. However, even solidly Protestant East Anglian counties like Suffolk and Essex each had three, four, or a half-dozen aristocratic families holding to the religion of their forebears. This is perhaps one reason why the populace took Catholic 'plots' so seriously: What they called popery was especially visible among the powerful and influential."

^ Also see: John Morrill's The Nature of the English Revolution (1993); Conrad Russell's The Causes of the English Civil War (1990); and Barry Coward's The Stuart Age 1994).

^ Diarmaid MacCulloch, Christianity: The First Three Thousand Years,652

^ Victor Stater, Hoax: The Popish Plot that Never Was (New Haven: Yale University Press, 2022).

^ Mieczysław Biskupski, The History of Poland, Greenwood 2000, p 14.

^ Ole Peter Grell, Tolerance and Intolerance in the European Reformation, Cambridge University Press 2002, p 65.

^ MacCulloch, The Reformation, 514

^ Ackroyd, 185.

^ Works of John Dryden at Project Gutenberg

^ Diarmaid MacCulloch, Christianity: The First Three Thousand Years, 733.

^ Alan Taylor, American Colonies (New York: Viking, 2001), 278.

^ The historian Diarmaid MacCulloch says that "His [James II] replacement on the throne in 1688 by his Dutch son-in-law Willem of Orange was virtually bloodless because the whole English establishment [including the Church of England's Seven Bishops ] stood by and let it happen, earning the event the name of the Glorious Revolution. This happy title is a disguise for the fact that Willem was (so far) the last foreign ruler to lead a successful military invasion of England, and the English did nothing to stop it." Diarmaid MacCulloch, The Reformation (New York: Viking, 2004), 514.

^ Also: Lisa Jardine, Going Dutch: how England plundered Holland's glory (New York: Harper Perennial, 2009). Her point: the "Glorious Revolution" amounted to a Dutch military takeover with English collaboration.

^ John Burns, "British Monarchy Scraps Rule of Male Succession in New Step to Modernization", The New York Times, 28 October 2011.

^ Max Colchester and Stephen Fidler, "King Must Carefully Reshape Monarchy," The Wall Street Journal, Sept. 10-11, 2022, A8.

^ Marshall, 577.

^ Christopher Howse "Christopher Howse's Presswatch" The Tablet 10 May 2008.

^ Richard Alleyne and Harry de Quetteville, "Act repeal could make Franz Herzog von Bayern new King of England and Scotland," The Telegraph, 7 April 2008.

^ Justin Huggler, "Could the Duke of Bavaria be the next King of Scotland?" Daily Telegraph, 17 September 2014.

^ Historian Antonia Fraser says this about the demographics at this time: "Estimates about the actual number of Catholics vary, as any estimate of a body practicing a religion forbidden by the law of the country must inevitably do. There were probably about 70,000 to 80,000 British Catholics in the 1770s, out of a population of seven million...." Fraser, 24.

^ Fraser, 143.

^ Fraser, 25.

^ Fraser, 26,27.

^ Fraser, 32.

^ Fraser, 25-6.

^ "Archived copy". Archived from the original on 19 April 2014. Retrieved 7 January 2014.{{cite web}}: CS1 maint: archived copy as title (link): John Carroll

^ Taylor, 429–433.

^ Ned C. Landsman, "The Provinces and the Empire: Scotland, the American Colonies and the Development of British Provincial Identity", in Lawrence Stone, ed., An Imperial State at War: Britain from 1689 to 1815 (New York: Routledge, 1994), 258–87.

^ Elusive Empires: Constructing Colonialism in the Ohio Valley, 1673–1800 (New York: Cambridge University Press, 1997)

^ La Salle and His Legacy: Frenchmen and Indians in the Lower Mississippi Valley (Jackson: University Press of Mississippi, 1982).

OCLC 900027520.{{cite book}}: CS1 maint: location missing publisher (link
)

^ Fraser, 24–34

^ Garry Wills, "On Reading Pope's Homer" New York Times Review (1 June 1997), 22

^ "Catholic Relief Acts", Parliament UK

^ Gerard, John, and Edward D'Alton. "Roman Catholic Relief Bill." The Catholic Encyclopedia Vol. 13. New York: Robert Appleton Company, 1912. 18 March 2020 This article incorporates text from this source, which is in the public domain.

^ The Authorities of Stonyhurst College, A Stonyhurst Handbook for Visitors and Others, (Stonyhurst, Lancashire. Third edition 1963) p.36

^ Text of the 1793 Irish Act

^ Christopher Martin A Glimpse of Heaven: Catholic Churches of England and Wales (London: English Heritage, 2007)

^ "Archived copy". Archived from the original on 19 April 2014. Retrieved 7 January 2014.{{cite web}}: CS1 maint: archived copy as title (link): Maria Fitzherbert

^ Richard Abbott, "Brighton's unofficial queen" The Tablet, 1 September 2007, 12–13.

^ Susan Doran, "Reforming Oxford," The Tablet, 15 January 2022, p. 22

^ Aidan Bellenger, "Left foot forward", The Tablet, 10 October 2009, 24. Also see: Gabriel Glickman, The English Catholic Community 1688–1745: politics, culture and ideology (London: Boydell & Brewer, 2009)

ISBN 0-300-11547-4

^ Hibbert, Christopher (2004). "George IV (1762–1830)". Oxford Dictionary of National Biography. Oxford University Press.

^ Michael Wheeler, The Old Enemies: Catholic and Protestant in nineteenth-century English Culture (Cambridge: Cambridge University Press, 2007)

^ Grace Donovan "An American Catholic in Victorian England: Louisa, Duchess of Leeds, and the Carroll Family Benefice", Maryland Historical Magazine Vol. 84, No. 3, Fall, 1898, 223–234.

Yorkshire Archaeological Society
.

^ Charles Carroll to Mary Caton, 28 January 1789; to Louisa, 19 September 1803, Carroll Microfilm.

^ John Carroll to Charles Carroll, 15 July 1800, Caroll papers, Ms. 216, Maryland Historical Society.

^ Donovan, p. 226

ISBN 9780861932658
.

^ Adrian Turner, "Taking up arms", The Tablet, 9 September 1989, 1027

^ Isabel de Bertodano "Bill demands end to anti-Catholic laws", The Tablet, 24 February 2007, 36

^ William James Gordon-Gorman, Converts to Rome: a biographical list of the more notable converts to the Catholic Church in the United Kingdom (1910) online

^ George Marshall, George. "Two Autobiographical Narratives of Conversion: Robert Hugh Benson and Ronald Knox", British Catholic History 24.2 (1998): 237–253.

^ Janet Soskice, "I have never felt so at home," The Tablet, 8 September 2012, 15.

^ Adrian Hastings, A History of English Christianity: 1920–1985 (1986) p 279.

^ David, Newsome, The Convert Cardinals: John Henry Newman and Henry Edward Manning (1993),

^ Gerard Skinner, "As Fr. Ignatius Spencer is declared Venerable, his biographer describes his life", The Tablet, 21 February 2021, 30

^ C. D. A. Leighton, "Thomas Allies, John Henry Newman and Providentialist History", History of European Ideas 38.2 (2012): pp.248–265.

^ Abigail Frymann "Emancipator and Sons", Tablet 24 March 2007, 6–7

^ Encyclopædia Britannica. Statistics are for "full members of certain churches in England and Wales." The 1929 edition records 2,294,000 Anglicans, 1,939,700 other Protestants (Methodists, Congregationalists, Baptists, etc.), 1,930,000 Catholics, and "about 300,000" Jews. The 1953 edition records 3,186,093 Anglicans, 2,528,200 Catholics, 1,709,245 other Protestants, and "about 400,000" Jews.

^ Duffy, Eamon (11 September 2010). "Pope visit: A visit that reflects our changing times". The Daily Telegraph. London. Archived from the original on 14 September 2010.

^ http://www.catholicchurch.org.uk/Catholic-Church/Media-Centre/Press-Releases/press_releases_2009/growing_trend_to_spend_a_year_discovering_priesthood_before_entering_seminary ^{[dead link]}

^ "Vocation Statistics 2015" (PDF). ukvocation.org. Archived from the original (PDF) on 9 February 2018. Retrieved 28 January 2019.

^ Engel, Matthew (16 July 2010). "Spiritual shepherds fail to flock to rural parishes". Financial Times. Archived from the original on 11 December 2022. Retrieved 25 September 2010.

^ "An enigma wrapped in a cowl", The Tablet, 17/24 December 2005, 8

^ Tanner, Bill (21 January 2015). "Preservation proposed for the remains of Rotherwas House". Hereford Times.

^ Patricia Lefevere "The faith of Tony Blair" The Catholic Reporter 6 March 2009, 11

^ Catherine Pepinster, "Britain's Top 100 Lay Catholics", The Tablet, 18 March 2006, 25–32.

ISBN 0-85244-604-7

^ "Red-Capet Catholic" The Tablet 28 February 2009, 18

^ Sigrid Undset, Stages on the Road (Notre Dame: Christian Classics/Ave Maria Press, 2012); Thomas Merton, Seven Storey Mountain (New York: Harcourt, Brace, and Co., 1948) or in the New American Library paperback.

^ Peter Stanford, "Himself alone," The Tablet, 26 October 2019 www.thetablet.co.uk

^ John Jay Hughes, "Letter to the Editor," National Catholic Reporter, June, 1994, p. 23.

^ "Ut unum sint", The Tablet 6 May 2006, 18

^ Thomas Norton, "When is a martyr a traitor?" The Tablet 25 October 2008, 16–17.

^ Joseph Shaw, "Martyrs' memorial," The Tablet, 16 November 2020, 16.

^ "Just good friends", The Tablet, 28 February 2009, 18.

^ In the decree on Eastern Catholic Churches (Orientalium Ecclesiarum), Vatican II insists that Eastern Catholic communities are true churches and not just rites within the Catholic Church (n.2).

^ "The Cardinal Hume Centre".

^ "Mass in Support of Migrant Workers". Archived from the original on 16 June 2008. Retrieved 16 January 2008.

^ Bingham, John (3 November 2016). "Cardinal's apology to mothers over babies handed over for adoption". The Daily Telegraph. Archived from the original on 12 January 2022. Retrieved 3 November 2016.

^ Catherine Pepinster, "Abusive Church betrayed its moral purpose," The Tablet, 10 November 2020.

^ Owen Bowcott and Harriet Sherwood, "Child sexual abuse in Catholic church 'swept under the carpet,' inquiry finds -- Leader of church in England and Wales refusing to resign despite damning IICSA report, The Guardian, 10 November 2020.

^ Catherine Pepinster, "Voices of suffering and survival," The Tablet, 14 November 2020, 4-5.

^ For a general study in this area, see Nicholas Schofield and Gerard Skinner, The English Cardinals (London: Family Publications, 2007)

ISBN 0-86012-459-2

^ Elena Curti and Christopher Lamb, "Cathedral countdown to installation", The Tablet, 16 May 2009, 39.

^ Lucy Wooding, "Binding Identities," The Tablet, 26 June 2011, 26

^ " Archbishop of Westminster Vincent Nichols is made cardinal," The Telegraph, 22 February 2014

^ Diocese of Leeds, Meet the Team, accessed 2 September 2023

^ Diocese of Hexham and Newcastle, Vicariate for Faith & Mission, Young People, accessed 2 September 2023

^ Catholic Diocese of Arundel and Brighton, Youth Service, accessed 2 September 2023

The Catholic Herald. Archived from the original
on 13 April 2012. Retrieved 11 April 2012.

^ Richard Ormrod, "Mixed Blessings", The Tablet, 15 October 2011.

^ "Ordinariate liturgy will have Anglican flavour", The Tablet, 21 May 2011.

^ Abigail Frymann, "Passionate perfectionist", The Tablet, 23 April 2011.

^ "Ex-Anglican appointed to East Anglia", The Tablet, 15 June 2013, p. 30.

^ Mark Duell and Harry Howard, "Ex-Bishop of Rochester converts to Catholicism," Daily Mail.com, 14 October 2021.

^ Ruth Gledhill, "Former Anglican bishop hopes to become a Catholic priest," The Tablet, 23 October 2021, 31.

^ "Michael Nazir-Ali honoured to be a monsignor by Pope Francis," The Tablet, 16 April 2022, 27.

^ "Home". maronitechurch.org.uk.

^ "Faith Survey | Catholics in England and Wales".

^ "A million more Catholics in England and Wales, according to poll". archive.is. 7 November 2009. Archived from the original on 13 June 2013. Retrieved 28 January 2019.

^ "The Catholic Vote in Britain Helped Carry Blair To Victory". Ipsos MORI. 23 May 2005. Retrieved 16 October 2011. There are considerable regional variations, of course, Catholics being most widespread in London, Scotland and particularly the North-West (where one in five is Catholic)

^ Cheney, David M. "Great Britain, Statistics by Diocese, by Catholic Population [Catholic-Hierarchy]".

^ Kevin Phillips, The Cousins' Wars (New York: Basic Books, 1999), 480–84. Phillips notes: "The subjugation [of the Irish] of the seventeenth century was almost complete.... During the first quarter of the eighteenth century [after the Treaty of Union], Catholic bishops were banned and priests required to register. Catholics lost their right to vote, hold office, own a gun or a horse worth more than 5 pounds, or live in towns without paying special fees... Once again the Irish were pushed west to poorer lands, an exodus that prefigured the disposition of the American Indians over the next two centuries."

^ Starr, Kelsey Jo (19 December 2018). "Fact Tank - Our Lives in Numbers: 5 facts about Catholics in Europe". Pew Research Center. Archived from the original on 21 December 2018. Retrieved 7 April 2022.

^ The United Kingdom Demographic Profile, index mundi, 2020, lifted from CIA World Factbook, 2020.

^ Booth, Duncan, and Garcia, "England and Wales now minority Christian countries, census reveals."

^ "Dataset: Population of the United Kingdom by Country of Birth and Nationality". Office for National Statistics. Retrieved 26 May 2017.

^ "Polish Catholic Mission - Statutes - History" (PDF) (in Polish). p. 9. Retrieved 18 July 2020.

^ Polish Bishops may loosen grip on British mission churches – The Tablet, 26 January 2008

^ ^a ^b "Polish Catholic Mission in England and Wales For Polish Catholics in England and Wales". directory.cbcew.org.uk. Retrieved 28 January 2019.

^ Polish anger mounts over cardinal's criticism – The Tablet, 22/29 December 2007

^ "Obituary "The Rev. Bernard Lubienski, C.SS.R" – from the Tablet Archive". Archive.thetablet.co.uk. Archived from the original on 13 October 2017. Retrieved 11 August 2016.p.437 (a subscription may now be necessary)

^ "Honor our Foundress on her feast day". Sisters of the Holy Family of Nazareth. 21 November 2016. Retrieved 10 December 2016.

^ "Polish & Catholic Missionary Dating". Archived from the original on 23 December 2007. Retrieved 2 January 2008.

^ Kunert, A. K. ed. (2002)."Józef Feliks Gawlina Biskup Polowy Polskich Sił Zbrojnych" in Emigracyjna Rzeczpospolita 1939-1990, vol. III. Warsaw.(in Polish)

ISBN 978-0-9574582-0-8
.

^ "Parafia MB Miłosierdzia w Londynie - Willesden Green". Archived from the original on 12 November 2011. Retrieved 18 July 2020.

^ Fawley Court: Pałac i Muzeum: Historic House and Museum, Authors: Danuta Szewczyk-Prokurat; Maria Wrede; Philip Earl Steele, Warszawa: wyd. Biblioteka Narodowa, 2003.

^ Zgromadzenie Księży Marianów - Prowincja Opatrzności Bożej (11 January 2024). "Marianie - Wielka Brytania". (in Polish)

Society of Christ Fathers
in Great Britain] (in Polish).

^ :Britain's Polish immigrants 'are abandoning faith'",Catholic Herald, 31 December 2007.

^ "Francis Davis". Archived from the original on 22 August 2018. Retrieved 19 April 2019.

^ The Ground of Justice: The report of a pastoral research enquiry into the needs of migrants in London's Catholic community. Commissioned by the Diocese of Westminster, the Archdiocese of Southwark and the Diocese of Brentwood Archived 11 January 2012 at the Wayback Machine, Von Hügel Institute, St Edmund's College, University of Cambridge Archived 16 April 2008 at the Wayback Machine

^ augustinecamino.co.uk/

^ "The Augustine Camino (Rochester to Ramsgate)".

^ Regarding miracle processes for saints and blesseds: "The rule until recently was two miracles for beatification and two more after beatification for canonization, if the cause was based on virtue. In the case of a martyr, recent popes have routinely dispensed the cause from having to prove any miracles for beatification on the grounds that the ultimate sacrifice is sufficient for the title of blessed. Two miracles, however, are still required for canonization of non-martyrs. The process, of course, must be repeated for each miracle." Kenneth L. Woodward, Making Saints (New York: Simon and Schuster, 1996) 85.

References

ISBN 0-385-49773-3

Virginia Blanton Signs of Devotion: The Cult of St. AEthelthryth in Medieval England, 695–1615 (University Park: Penn State University, 2007)
ISBN 0-271-02984-6

ISBN 978-0-232-51284-7

ISBN 978-0-06-058095-7

Thomas Clancy, S.J., English Catholic Books, 1641–1700 (Cambridge: Scolar Press, 1996)
ISBN 1-85928-329-2

Thomas Clancy, S.J., English Catholic Books, 1701–1800 (Cambridge: Scolar Press, 1996)
ISBN 1-85928-148-6

ISBN 978-0-300-10828-6
.

ISBN 0-300-09825-1

Eamon Duffy Marking the Hours: English People and their Prayers 1240–1570 (New Haven: Yale University Press, 2007)
ISBN 0-300-11714-0

Eamon Duffy Fires of Faith: Catholic England under Mary Tudor (New Haven: Yale University Press, 2009) Excellent for background and policies of Cardinal Pole.
ISBN 0-300-15216-7

ISBN 978-1-4729-8385-5

Mark Turnham Elvins, Old Catholic England (London: Catholic Truth Society, 1978)

ISBN 978-0-385-31129-8

Antonia Fraser Faith and Treason: The Story of the Gunpowder Plot (New York: Anchor Books, 1996)
ISBN 0-385-47190-4

Howard Esksine-Hill Alexander Pope: World and Word (Oxford: Oxford University Press for the British Academy, 1998)
ISBN 0-19-726170-1

Gabriel Glickman The English Catholic Community 1688-1745: Politics, Culture, and Ideology (Baydell Press, 2009)
ISBN 978-1-843-83821-0

Gordon-Gorman, William James. Converts to Rome: a biographical list of the more notable converts to the Catholic Church in the United Kingdom (1910) online.

Greenblatt, Stephen. Will in the World (New York: W.W.Norton, 2004)
ISBN 0-393-05057-2

John Guy A Daughter's Love: Thomas and Margaret More (Boston: Houghton Mifflin Harcourt, 2009) 0618499156

Alana Harris Faith in the Family: a lived religious history of English Catholicism, 1945–82 (Manchester: University of Manchester:2014)

Roy Hattersley The Catholics (Chatto and Windus, 2017) NSBN-10: 178474152

Clare Haynes Pictures and Popery: Art and Religion in England, 1660–1760 (Burlington, Vt.: Ashgate, 2006)
ISBN 0-7546-5506-7

Robert Hutchinson House of Treason: the Rise and Fall of the Tudor Dynasty (London: Weidenfeld and Nicolson, 2009)
ISBN 0-297-84564-0

Emilia Jamroziak and Janet Burton, eds. Religious and Laity in Western Europe, 1000–1400 (Europa Scra 2.Turnhout: Brepols, 2006)

Julie Kerr Monastic Hospitality: Benedictines in England, c.1070-c.1250, Studies in the history of Medieval Religion 32. (Woodbridge, U.K.: Boydell, 2007)
ISBN 1-84725-161-7

K.J. Kesselring The Northern Rebellion of 1569: Faith, Politics, and Protest in Elizabethan England (London: Palgrave MacMillan, 2007)
ISBN 978-0-230-55319-4

Peter Lake and Michael Questier The Trials of Margaret Clitherow: Persecution, Martyrdom and the Politics of Sanctity in Elizabethan England (Bloomsbury, 2011)

Peter Marshall Religious Identities in Henry VIII's England (London: Ashgate, 2006)
ISBN 0-7546-5390-0

Peter Marshall and Alex Ryrie, Eds The Beginnings of English Protestantism (Cambridge: Cambridge University Press, 2002)
ISBN 978-0-521-80274-1

Thomas McCoog And Touching Our Society: Jesuit Identity in Elizabethan England
ISBN 978-0-88844-183-6

ISBN 978-1-84212-666-0

Edward Norman The English Catholic Church in the Nineteenth Century (Oxford: Clarendon Press, 1985)
ISBN 978-0-198-22955-1

Hazel Pierce Margaret Pole, Countess of Salisbury 1473–1541: Loyalty, Lineage and Leadership (University of Wales Press, 2009)
ISBN 0-7083-2189-5

Linda Porter The First Queen of England: The Myth of "Bloody Mary" (New York: St. Martin Press, 2008)
ISBN 0-312-36837-2

Michael C. Questier Catholicism and Community in Early Modern England: Politics, Aristocratic Patronage and Religion, c. 1550–1640 Cambridge Studies in Early Modern British History (New York: Cambridge University Press, 2006). This re-evaluates post-Reformation Catholicism through windows of the wider Catholic community in England and through aristocratic patronage.
ISBN 0-521-06880-0

John Saward, John Morrill, and Michael Tomko (eds), Firmly I Believe and Truly: The spiritual tradition of Catholic England 1483–1999 (Oxford, Oxford University Press, 2011).

Nicholas Schofield and Gerard Skinner The English Vicars Apostolic 1688-1850 (Family Publications, 2009)
ISBN 978-1-907-38001-3

Karen Stober Late Medieval Monasteries and their Patrons: England and Wales, c.1300–1540 Studies in the History of Medieval Religion. (Woodbridge, U.K.: Boydell, 2007)
ISBN 1-84383-284-4

Charles E. Ward The Life of John Dryden (Chapel Hill, North Carolina: University of North Carolina Press, 1961) ASIN B00IUBM07U

James Anderson Winn John Dryden and His World (New Haven: Yale University Press, 1987)
ISBN 978-0-300-02994-9

Barbara Yorke The Conversion of Britain 600-800 (New York: Routledge, 2014)
ISBN 978-0-582-77292-2

Further reading

Altholz, Josef L. "The Political Behavior of the English Catholics, 1850-1867." Journal of British Studies, vol. 4, no. 1, 1964, pp. 89–103. online

Beck, George Andrew, ed. The English Catholics, 1850–1950 (1950), scholarly essays

British Catholic History biennial journal of the Catholic Record Society published by Cambridge University Press

Corrin, Jay P. Catholic Progressives in England After Vatican II (University of Notre Dame Press; 2013) 536 pages;

Dures, Alan. English Catholicism, 1558–1642: Continuity and Change (1983)

Glickman, Gabriel. The English Catholic Community 1688–1745: politics, culture and ideology (2009)

Harris, Alana. Faith in the Family: A Lived Religious History of English Catholicism, 1945–1982 (2013); the impact of the Second Vatican Council on the ordinary believer

Heimann, Mary. Catholic Devotion in Victorian England (1995) online Archived 3 February 2019 at the Wayback Machine

Hughes, Philip. The Catholic Question, 1688–1829: A Study in Political History (1929)

McClain, Lisa. "On a Mission: Priests, Jesuits," Jesuitresses," and Catholic Missionary Efforts in Tudor-Stuart England." Catholic Historical Review 101.3 (2015): 437–462.

McClelland, Vincent Alan. Cardinal Manning: the Public Life and Influences, 1865–1892 (1962)

Mathew, David. Catholicism in England: the portrait of a minority: its culture and tradition (1955)

Mourret, Fernand. History of the Catholic Church (8 vol, 1931) comprehensive history to 1878. country by country. online free; by French Catholic priest.

Mullet, Michael. Catholics in Britain and Ireland, 1558–1829 (1998) 236pp

Watkin, E. I Roman Catholicism in England from the Reformation to 1950 (1957)

Primary sources

Mullet, Michael. English Catholicism, 1680–1830 (2006) 2714 pages

Newman, John Henry. Lectures on the Present Position of Catholics in England (University of Notre Dame Press, 2000) 585pp; based on 6th edition of 1889

External links

The Catholic Church in England and Wales

English Catholic History Association

The Catholic Record Society

Directory of Catholic Churches, Schools, Dioceses, Religious Houses, Chaplaincies and Organisations in England and Wales

Taking Stock: Catholic Churches

Who Were the Nuns?

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[1] "St. Augustine of Canterbury", The Catholic Encyclopedia, New York: Robert Appleton Company. Retrieved 3 April 2019 from New Advent.

[2] Diarmaid MacCulloch, Christianity, The First Three Thousand Years (New York: Penguin Books, 2009), 625:"The early Reformation gained a curious sort of victory in England, where the murderously opinionated monarch Henry VIII found an alliance with Reformers useful during his eccentric marital adventures."

[3] Dairmaid MacCulloch, The Reformation, Viking, 2004, p. 194.

[4] MacCulloch, The Reformation, 279-280.

[cathrob-5] Pollen, John Hungerford (1911). "Robert Persons" . Catholic Encyclopedia. Vol. 11.

[6] ISBN 978-1-1370-0281-5
.

[7] OCLC 630165901
.

[8] 'Lincoln's Inn Fields: The Church of SS. Anselm and Cecilia', in Survey of London: Volume 3, St Giles-in-The-Fields, Pt I: Lincoln's Inn Fields, ed. W Edward Riley and Laurence Gomme (London, 1912), pp. 81-84. British History Online http://www.british-history.ac.uk/survey-london/vol3/pt1/pp81-84 [accessed 31 July 2020].

[9] Antonia Fraser, The King and the Catholics (New York: Doubleday, 2018), 25.

[10] Brian Magee, The English Recusants, A Study of Post-Reformation Catholic Survival and the Operation of the Recusancy Laws (London: Burns, Oates and Washbourne, 1997)

[11] John Martin Robinson, The Dukes of Norfolk: A Quincentennial History (Oxford: Oxford University Press: 1982)

[12] James A. Brundage, Medieval Canon Law (London: Longman, 1995) 8-12. Brundage,

[Leyshon-13] Leyshon, Dr Gareth (August 2004). "Catholic Statistics Priests and Population in England and Wales, 1841 – 2001" (PDF). drgareth.info. Retrieved 27 January 2019.

[14] "Numbers Game," The Tablet, 31 October 2009, 16.

[15] "Orthodox Christianity in the 21st Century". Pew Research Center's Religion & Public Life Project. 8 November 2017. Retrieved 31 December 2022.

[16] Robert Booth, Pamala Duncan, and Carmen Aguilar Garcia, "England and Wales now minority Christian countries, census reveals," The Guardian, 28 Nov 2022.

[17] Tim Wyatt, "British Social Attitudes finds 'C of E' respondents halved in 15 years,' Church Times, 07 September 2018.

[18] David Voas, "Christian decline: How it is measured and what it means," www.brin.ac.uk/christian-decline-how-its-measured-and-what-it means/ January 25, 2023.

[19] "The Catholic Vote in Britain Helped Carry Blair To Victory". Ipsos Mori. 23 May 2005. Retrieved 12 May 2020. There are considerable regional variations, of course, Catholics being most widespread in London, Scotland and particularly the North-West (where one in five are Catholic)

[20] David M. Cheney, "Great Britain, Statistics by Diocese, by Catholic Population [Catholic hierarchy]" (http://www.catholic-hierarchy.org/).

[21] Kevin Phillips, The Cousins' Wars (New York: Basic Books, 1999), 480–484. Phillips notes: "the subjection [of the Irish] of the seventeenth century was almost complete. ... During the first quarter of the eighteenth century [after the Treaty of Union], Catholic bishops were banned and priests required to register. Catholics lost their right to vote, hold office, own a gun or a horse worth more than £5, or live in towns without paying special fees....Once again the Irish were pushed west to poorer lands, an exodus that prefigured the disposition of the American Indians over the next two centuries."

[celt-22] "The Effect of Christianity upon the British Celts" (PDF). Kimberly Rachel Grunke. 6 November 2016. Archived from the original (PDF) on 14 May 2017. Retrieved 21 June 2017.

[23] Charles Plummer, "Excursus on the Paschal Controversy and Tonsure", in his edition Venerablilis Baedae, Historiam Ecclesiasticam Gentis Anglorum, 1892 (Oxford: University Press, 1975), pp. 348–354.

[24] Kathleen Hughes, "The Celtic Church: Is This a Valid Concept?", O'Donnell lectures in Celtic Studies, University of Oxford 1975 (published in Cambridge Medieval Celtic Studies, 1 [1981], pp. 1–20).

[25] Wendy Davies, "The Myth of the Celtic Church", in The Early Church in Wales and the West, Oxbow Monograph, no. 16, edited by Nancy Edwards and Alan Lane, 12–21. Oxford: Oxbow, 1992.

[26] "CATHOLIC ENCYCLOPEDIA: Home".

[27] H.E., III, iv

[28] Peter Ackroyd Albion (New York: Anchor Books, 2002), 33.

[29] ttp://www.newadvent.org: St Wilfrid.

[30] "Archived copy". Archived from the original on 19 April 2014. Retrieved 7 January 2014.{{cite web}}: CS1 maint: archived copy as title (link): Hygeberht, Adrian I

[31] "Archived copy". Archived from the original on 19 April 2014. Retrieved 7 January 2014.{{cite web}}: CS1 maint: archived copy as title (link): St Dunstan

[32] "Archived copy". Archived from the original on 19 April 2014. Retrieved 7 January 2014.{{cite web}}: CS1 maint: archived copy as title (link): Lanfranc, Anselm, Innocent III, Hubert Walter, Canterbury.

[33] Note Bede in his Hist. Eccl., I, xxxiii: "When Augustine, the first archbishop of Canterbury, assumed the throne in that royal city, he recovered therein, by the king's assistance, a church which, as he was told, had been constructed by the original labor of Roman believers. This church he consecrated in the name of the Saviour, Our God and Lord Jesus Christ, and there he established an habitation for himself and his successors."

[34] Charterhouse in London: monastery, mansion, hospital, school / by Gerald S. Davis – Davies, Gerald S. (Gerald Stanley), 1845–1927 26 27 31

[35] "'Lost' Oxford College unearthed after almost half a millennium", The Tablet, 12 February 2022, p. 31.

[36] The Catholic Encyclopedia on the breach with Rome under Henry VIII.

[37] Diarmaid MacCulloch, The Reformation (New York: Viking, 2004), 193-194.

[38] ISBN 978-0-8020-8417-0
.

[39] Diarmaid MacCulloch, The Reformation (New York: Viking, 2003), 193, 197. MacCulloch: "This program became a series of legislative acts steered through the English Parliament between 1533 and 1536 by a new chief minister, the obscurely born Thomas Cromwell."

[40] ISBN 0-19-822162-2
.

[41] G. W. Bernard, "The Dissolution of the Monasteries," History (2011) 96#324 p 390

[42] MacCulloch, The Reformation, 198.

[43] Eamon Duffy, A People's Tragedy: Studies in Reformation (London: Bloomsbury Continuum, 2020) 220

[44] Giles Fraser, "Where did the Church's land go?" UnHerd, 5 December 2019, 2. https://unherd.com/2019/05/what-has-the-church-done-with-its-land/

[45] MacCulloch, The Reformation, 196,197.

[46] MacCulloch, Reformation, 247

[47] Michael S. Springer, Restoring Christ's Church: John a Lasco and the Forma ac ratio Aldershot, Ashgate, (St Andrews Studies in Reformation History) 2007

[48] Alexandra Walsham, "unnecessary rupture", the Tablet, 18 March 2017 (in a review of Eamon Duffy's Reformation Divided: Catholics, Protestants and the Conversion of England [Bloomsbury]).

[49] Loades, pp. 207–208; Waller, p. 65; Whitelock, p. 198.

[50] In Ludlow in Shropshire the parishioners complied with the orders to remove the rood and other images in 1547, and in the same year spent money on making up the canopy to be carried over the Blessed Sacrament on the feast of Corpus Christi. (Eamon Duffy, The Stripping of the Altars, p. 481, Yale University Press, 1992).

[51] Keith Miles, "Portrait of Mary Tudor", The Tablet 12 September 2009, 20

[52] ISBN 0-300-06688-0

[53] Diarmaid MacCulloch, The Reformation, A History (New York: Viking Press, 2003), 272–7.

[54] "Mary's Protestant Martyrs and Elizabeth's Catholic Traitors in the Age of Catholic Emancipation", John E. Drabble / Church History, Vol. 51, No. 2 (June 1982), pp. 172–185.

[55] Penelope Middelroe and Jon Rosebank, "Blood on her memory," The Tablet, 11 June 2022, 4-6.

[56] Alister McGrath, "Focus on Anglican Identity," www.gazette.ireland.anglican.org/10/22/2007.

[57] Christopher Howse, "Reformation Myths Exploded," The Tablet, 26 May 2012, 19

[58] Fourteen Catholic bishops appointed by Mary I were dismissed from their sees. "Elizabeth's Religious Settlement, planned meticulously by her chief ministers William Cecil and Nicholas Bacon and already drafted in the first weeks of her reign, made no significant concessions to Catholic opinion represented by the church hierarchy and much of the nobility. There was no question of offering it for inspection by the overwhelming Catholic clerical assemblies, the Convocations of Canterbury and York, and if parliamentary legislation faced still opposition from the Catholic majority in the House of Lords. This meant a delay until April 1559, when two Catholic bishops were arrested on trumped-up charges and the loss of their parliamentary votes resulted in a tiny majority for the government's bills in the house of Lords." MacCulloch, p. 280.

[59] 5 Eliz.1 c.1

[60] (Russell, Conrad, The Oxford Illustrated History of Tudor and Stuart Britain, p. 281, Oxford University Press, 1996)

[61] 23 Eliz. 1. c. 1 Penal Laws

[62] Peter Marshall, Heretics and Believers (New haven: Yale University Press, 2017), plate #19.

[63] Krista Kesselring, The Northern Rebellion of 1569: Faith, Politics, and Protest in Elizabethan England (New York: Palgrave Macmillan, 2007).

[64] 35 Eliz. c. 2 Penal Laws

[65] Eamon Duffy, Fires of Faith: Catholic England under Mary Tudor (New Haven: Yale University Press, 2009) 82.

[66] Cullen Murphy, God's Jury, The Inquisition and the Making of the Modern World (Boston: Houghton Mifflin Harcourt, 2012), 197.

[67] Darrell Turner "Christian against Christian in 16th century England" National Catholic Reporter 16 September 2005, 13

[68] Euan Ward, "Code Breakers Uncover Letters by 16th Century Queen," New York Times, 2/9/2023. A 12.

[69] MacColloch, The Reformation, 361

[70] Peter Marshall, Heretics and Believers (New Haven: Yale University Press, 2017), 572.

[71] Haigh, op.cit.P. 290

[72] Marshall, 576-77

[73] Prentice-Hall
, 1963), 175.

[74] John Morrish writing on BBC production, "Baroque! From St. Peter's to St. Paul's" in Tablet 7 March 2009, 29.

[75] Kevin Phillips The Cousins' Wars (New York: Basic Books, 1999, 52–3. Phillips says this: "Religious historians beg off from stating firm numbers for either camp. If Puritans probably represented 10–20 percent of the national population, most of them still worshiping within the Church of England, Catholics were much harder to count. Open 'recusants' – Catholics who paid fines to avoid attending the Church of England – numbered sixty thousand in 1640. Many more, however, reluctantly attended services on Sunday with scowls or for as short a time as possible. The more identifiable of these were called 'Church Papists'; the less important, ordinary grumblers who merely talked of preferring the older ceremonies were uncountable. In the north and west, at least half the population outside the towns were Catholic to some degree. By this broad definition, Catholics would have numbered 10–15 percent of the total English population. Practising Catholics, however, could not have been more than 2–3 percent. Catholicism survived most strongly among the nobility, of whom 15–20 percent clung to the old faith, including many leading magnates in an arc from Cumberland, Westmoreland, and Lancashire south to Derby, Worchestershire, and Hereforshire. However, even solidly Protestant East Anglian counties like Suffolk and Essex each had three, four, or a half-dozen aristocratic families holding to the religion of their forebears. This is perhaps one reason why the populace took Catholic 'plots' so seriously: What they called popery was especially visible among the powerful and influential."

[76] Also see: John Morrill's The Nature of the English Revolution (1993); Conrad Russell's The Causes of the English Civil War (1990); and Barry Coward's The Stuart Age 1994).

[77] Diarmaid MacCulloch, Christianity: The First Three Thousand Years,652

[78] Victor Stater, Hoax: The Popish Plot that Never Was (New Haven: Yale University Press, 2022).

[79] Mieczysław Biskupski, The History of Poland, Greenwood 2000, p 14.

[80] Ole Peter Grell, Tolerance and Intolerance in the European Reformation, Cambridge University Press 2002, p 65.

[81] MacCulloch, The Reformation, 514

[82] Ackroyd, 185.

[83] Works of John Dryden at Project Gutenberg

[84] Diarmaid MacCulloch, Christianity: The First Three Thousand Years, 733.

[85] Alan Taylor, American Colonies (New York: Viking, 2001), 278.

[86] The historian Diarmaid MacCulloch says that "His [James II] replacement on the throne in 1688 by his Dutch son-in-law Willem of Orange was virtually bloodless because the whole English establishment [including the Church of England's Seven Bishops ] stood by and let it happen, earning the event the name of the Glorious Revolution. This happy title is a disguise for the fact that Willem was (so far) the last foreign ruler to lead a successful military invasion of England, and the English did nothing to stop it." Diarmaid MacCulloch, The Reformation (New York: Viking, 2004), 514.

[87] Also: Lisa Jardine, Going Dutch: how England plundered Holland's glory (New York: Harper Perennial, 2009). Her point: the "Glorious Revolution" amounted to a Dutch military takeover with English collaboration.

[88] John Burns, "British Monarchy Scraps Rule of Male Succession in New Step to Modernization", The New York Times, 28 October 2011.

[89] Max Colchester and Stephen Fidler, "King Must Carefully Reshape Monarchy," The Wall Street Journal, Sept. 10-11, 2022, A8.

[90] Marshall, 577.

[91] Christopher Howse "Christopher Howse's Presswatch" The Tablet 10 May 2008.

[92] Richard Alleyne and Harry de Quetteville, "Act repeal could make Franz Herzog von Bayern new King of England and Scotland," The Telegraph, 7 April 2008.

[93] Justin Huggler, "Could the Duke of Bavaria be the next King of Scotland?" Daily Telegraph, 17 September 2014.

[94] Historian Antonia Fraser says this about the demographics at this time: "Estimates about the actual number of Catholics vary, as any estimate of a body practicing a religion forbidden by the law of the country must inevitably do. There were probably about 70,000 to 80,000 British Catholics in the 1770s, out of a population of seven million...." Fraser, 24.

[95] Fraser, 143.

[96] Fraser, 25.

[97] Fraser, 26,27.

[98] Fraser, 32.

[99] Fraser, 25-6.

[100] "Archived copy". Archived from the original on 19 April 2014. Retrieved 7 January 2014.{{cite web}}: CS1 maint: archived copy as title (link): John Carroll

[101] Taylor, 429–433.

[102] Ned C. Landsman, "The Provinces and the Empire: Scotland, the American Colonies and the Development of British Provincial Identity", in Lawrence Stone, ed., An Imperial State at War: Britain from 1689 to 1815 (New York: Routledge, 1994), 258–87.

[103] Elusive Empires: Constructing Colonialism in the Ohio Valley, 1673–1800 (New York: Cambridge University Press, 1997)

[104] La Salle and His Legacy: Frenchmen and Indians in the Lower Mississippi Valley (Jackson: University Press of Mississippi, 1982).

[105] OCLC 900027520.{{cite book}}: CS1 maint: location missing publisher (link
)

[106] Fraser, 24–34

[107] Garry Wills, "On Reading Pope's Homer" New York Times Review (1 June 1997), 22

[108] "Catholic Relief Acts", Parliament UK

[Gerard-109] Gerard, John, and Edward D'Alton. "Roman Catholic Relief Bill." The Catholic Encyclopedia Vol. 13. New York: Robert Appleton Company, 1912. 18 March 2020 This article incorporates text from this source, which is in the public domain.

[110] The Authorities of Stonyhurst College, A Stonyhurst Handbook for Visitors and Others, (Stonyhurst, Lancashire. Third edition 1963) p.36

[111] Text of the 1793 Irish Act

[112] Christopher Martin A Glimpse of Heaven: Catholic Churches of England and Wales (London: English Heritage, 2007)

[113] "Archived copy". Archived from the original on 19 April 2014. Retrieved 7 January 2014.{{cite web}}: CS1 maint: archived copy as title (link): Maria Fitzherbert

[114] Richard Abbott, "Brighton's unofficial queen" The Tablet, 1 September 2007, 12–13.

[115] Susan Doran, "Reforming Oxford," The Tablet, 15 January 2022, p. 22

[116] Aidan Bellenger, "Left foot forward", The Tablet, 10 October 2009, 24. Also see: Gabriel Glickman, The English Catholic Community 1688–1745: politics, culture and ideology (London: Boydell & Brewer, 2009)

[117] ISBN 0-300-11547-4

[dnb-118] Hibbert, Christopher (2004). "George IV (1762–1830)". Oxford Dictionary of National Biography. Oxford University Press.

[119] Michael Wheeler, The Old Enemies: Catholic and Protestant in nineteenth-century English Culture (Cambridge: Cambridge University Press, 2007)

[120] Grace Donovan "An American Catholic in Victorian England: Louisa, Duchess of Leeds, and the Carroll Family Benefice", Maryland Historical Magazine Vol. 84, No. 3, Fall, 1898, 223–234.

[121] Yorkshire Archaeological Society
.

[122] Charles Carroll to Mary Caton, 28 January 1789; to Louisa, 19 September 1803, Carroll Microfilm.

[123] John Carroll to Charles Carroll, 15 July 1800, Caroll papers, Ms. 216, Maryland Historical Society.

[124] Donovan, p. 226

[125] ISBN 9780861932658
.

[126] Adrian Turner, "Taking up arms", The Tablet, 9 September 1989, 1027

[127] Isabel de Bertodano "Bill demands end to anti-Catholic laws", The Tablet, 24 February 2007, 36

[128] William James Gordon-Gorman, Converts to Rome: a biographical list of the more notable converts to the Catholic Church in the United Kingdom (1910) online

[129] George Marshall, George. "Two Autobiographical Narratives of Conversion: Robert Hugh Benson and Ronald Knox", British Catholic History 24.2 (1998): 237–253.

[130] Janet Soskice, "I have never felt so at home," The Tablet, 8 September 2012, 15.

[131] Adrian Hastings, A History of English Christianity: 1920–1985 (1986) p 279.

[132] David, Newsome, The Convert Cardinals: John Henry Newman and Henry Edward Manning (1993),

[133] Gerard Skinner, "As Fr. Ignatius Spencer is declared Venerable, his biographer describes his life", The Tablet, 21 February 2021, 30

[134] C. D. A. Leighton, "Thomas Allies, John Henry Newman and Providentialist History", History of European Ideas 38.2 (2012): pp.248–265.

[135] Abigail Frymann "Emancipator and Sons", Tablet 24 March 2007, 6–7

[136] Encyclopædia Britannica. Statistics are for "full members of certain churches in England and Wales." The 1929 edition records 2,294,000 Anglicans, 1,939,700 other Protestants (Methodists, Congregationalists, Baptists, etc.), 1,930,000 Catholics, and "about 300,000" Jews. The 1953 edition records 3,186,093 Anglicans, 2,528,200 Catholics, 1,709,245 other Protestants, and "about 400,000" Jews.

[137] Duffy, Eamon (11 September 2010). "Pope visit: A visit that reflects our changing times". The Daily Telegraph. London. Archived from the original on 14 September 2010.

[138] ttp://www.catholicchurch.org.uk/Catholic-Church/Media-Centre/Press-Releases/press_releases_2009/growing_trend_to_spend_a_year_discovering_priesthood_before_entering_seminary ^{[dead link]}

[139] "Vocation Statistics 2015" (PDF). ukvocation.org. Archived from the original (PDF) on 9 February 2018. Retrieved 28 January 2019.

[140] Engel, Matthew (16 July 2010). "Spiritual shepherds fail to flock to rural parishes". Financial Times. Archived from the original on 11 December 2022. Retrieved 25 September 2010.

[141] "An enigma wrapped in a cowl", The Tablet, 17/24 December 2005, 8

[142] Tanner, Bill (21 January 2015). "Preservation proposed for the remains of Rotherwas House". Hereford Times.

[143] Patricia Lefevere "The faith of Tony Blair" The Catholic Reporter 6 March 2009, 11

[144] Catherine Pepinster, "Britain's Top 100 Lay Catholics", The Tablet, 18 March 2006, 25–32.

[145] ISBN 0-85244-604-7

[146] "Red-Capet Catholic" The Tablet 28 February 2009, 18

[147] Sigrid Undset, Stages on the Road (Notre Dame: Christian Classics/Ave Maria Press, 2012); Thomas Merton, Seven Storey Mountain (New York: Harcourt, Brace, and Co., 1948) or in the New American Library paperback.

[148] Peter Stanford, "Himself alone," The Tablet, 26 October 2019 www.thetablet.co.uk

[149] John Jay Hughes, "Letter to the Editor," National Catholic Reporter, June, 1994, p. 23.

[150] "Ut unum sint", The Tablet 6 May 2006, 18

[151] Thomas Norton, "When is a martyr a traitor?" The Tablet 25 October 2008, 16–17.

[152] Joseph Shaw, "Martyrs' memorial," The Tablet, 16 November 2020, 16.

[153] "Just good friends", The Tablet, 28 February 2009, 18.

[154] In the decree on Eastern Catholic Churches (Orientalium Ecclesiarum), Vatican II insists that Eastern Catholic communities are true churches and not just rites within the Catholic Church (n.2).

[155] "The Cardinal Hume Centre".

[156] "Mass in Support of Migrant Workers". Archived from the original on 16 June 2008. Retrieved 16 January 2008.

[157] Bingham, John (3 November 2016). "Cardinal's apology to mothers over babies handed over for adoption". The Daily Telegraph. Archived from the original on 12 January 2022. Retrieved 3 November 2016.

[158] Catherine Pepinster, "Abusive Church betrayed its moral purpose," The Tablet, 10 November 2020.

[159] Owen Bowcott and Harriet Sherwood, "Child sexual abuse in Catholic church 'swept under the carpet,' inquiry finds -- Leader of church in England and Wales refusing to resign despite damning IICSA report, The Guardian, 10 November 2020.

[160] Catherine Pepinster, "Voices of suffering and survival," The Tablet, 14 November 2020, 4-5.

[161] For a general study in this area, see Nicholas Schofield and Gerard Skinner, The English Cardinals (London: Family Publications, 2007)

[162] ISBN 0-86012-459-2

[163] Elena Curti and Christopher Lamb, "Cathedral countdown to installation", The Tablet, 16 May 2009, 39.

[164] Lucy Wooding, "Binding Identities," The Tablet, 26 June 2011, 26

[165] " Archbishop of Westminster Vincent Nichols is made cardinal," The Telegraph, 22 February 2014

[166] Diocese of Leeds, Meet the Team, accessed 2 September 2023

[167] Diocese of Hexham and Newcastle, Vicariate for Faith & Mission, Young People, accessed 2 September 2023

[168] Catholic Diocese of Arundel and Brighton, Youth Service, accessed 2 September 2023

[169] The Catholic Herald. Archived from the original
on 13 April 2012. Retrieved 11 April 2012.

[170] Richard Ormrod, "Mixed Blessings", The Tablet, 15 October 2011.

[171] "Ordinariate liturgy will have Anglican flavour", The Tablet, 21 May 2011.

[172] Abigail Frymann, "Passionate perfectionist", The Tablet, 23 April 2011.

[173] "Ex-Anglican appointed to East Anglia", The Tablet, 15 June 2013, p. 30.

[174] Mark Duell and Harry Howard, "Ex-Bishop of Rochester converts to Catholicism," Daily Mail.com, 14 October 2021.

[175] Ruth Gledhill, "Former Anglican bishop hopes to become a Catholic priest," The Tablet, 23 October 2021, 31.

[176] "Michael Nazir-Ali honoured to be a monsignor by Pope Francis," The Tablet, 16 April 2022, 27.

[177] "Home". maronitechurch.org.uk.

[178] "Faith Survey | Catholics in England and Wales".

[179] "A million more Catholics in England and Wales, according to poll". archive.is. 7 November 2009. Archived from the original on 13 June 2013. Retrieved 28 January 2019.

[180] "The Catholic Vote in Britain Helped Carry Blair To Victory". Ipsos MORI. 23 May 2005. Retrieved 16 October 2011. There are considerable regional variations, of course, Catholics being most widespread in London, Scotland and particularly the North-West (where one in five is Catholic)

[181] Cheney, David M. "Great Britain, Statistics by Diocese, by Catholic Population [Catholic-Hierarchy]".

[182] Kevin Phillips, The Cousins' Wars (New York: Basic Books, 1999), 480–84. Phillips notes: "The subjugation [of the Irish] of the seventeenth century was almost complete.... During the first quarter of the eighteenth century [after the Treaty of Union], Catholic bishops were banned and priests required to register. Catholics lost their right to vote, hold office, own a gun or a horse worth more than 5 pounds, or live in towns without paying special fees... Once again the Irish were pushed west to poorer lands, an exodus that prefigured the disposition of the American Indians over the next two centuries."

[Starr_2018-183] Starr, Kelsey Jo (19 December 2018). "Fact Tank - Our Lives in Numbers: 5 facts about Catholics in Europe". Pew Research Center. Archived from the original on 21 December 2018. Retrieved 7 April 2022.

[184] The United Kingdom Demographic Profile, index mundi, 2020, lifted from CIA World Factbook, 2020.

[185] Booth, Duncan, and Garcia, "England and Wales now minority Christian countries, census reveals."

[ONSPopEstimates-186] "Dataset: Population of the United Kingdom by Country of Birth and Nationality". Office for National Statistics. Retrieved 26 May 2017.

[187] "Polish Catholic Mission - Statutes - History" (PDF) (in Polish). p. 9. Retrieved 18 July 2020.

[188] Polish Bishops may loosen grip on British mission churches – The Tablet, 26 January 2008

[cbcew-189] "Polish Catholic Mission in England and Wales For Polish Catholics in England and Wales". directory.cbcew.org.uk. Retrieved 28 January 2019.

[190] Polish anger mounts over cardinal's criticism – The Tablet, 22/29 December 2007

[191] "Obituary "The Rev. Bernard Lubienski, C.SS.R" – from the Tablet Archive". Archive.thetablet.co.uk. Archived from the original on 13 October 2017. Retrieved 11 August 2016.p.437 (a subscription may now be necessary)

[192] "Honor our Foundress on her feast day". Sisters of the Holy Family of Nazareth. 21 November 2016. Retrieved 10 December 2016.

[193] "Polish & Catholic Missionary Dating". Archived from the original on 23 December 2007. Retrieved 2 January 2008.

[194] Kunert, A. K. ed. (2002)."Józef Feliks Gawlina Biskup Polowy Polskich Sił Zbrojnych" in Emigracyjna Rzeczpospolita 1939-1990, vol. III. Warsaw.(in Polish)

[Best-195] ISBN 978-0-9574582-0-8
.

[196] "Parafia MB Miłosierdzia w Londynie - Willesden Green". Archived from the original on 12 November 2011. Retrieved 18 July 2020.

[197] Fawley Court: Pałac i Muzeum: Historic House and Museum, Authors: Danuta Szewczyk-Prokurat; Maria Wrede; Philip Earl Steele, Warszawa: wyd. Biblioteka Narodowa, 2003.

[198] Zgromadzenie Księży Marianów - Prowincja Opatrzności Bożej (11 January 2024). "Marianie - Wielka Brytania". (in Polish)

[199] Society of Christ Fathers
in Great Britain] (in Polish).

[200] :Britain's Polish immigrants 'are abandoning faith'",Catholic Herald, 31 December 2007.

[201] "Francis Davis". Archived from the original on 22 August 2018. Retrieved 19 April 2019.

[202] The Ground of Justice: The report of a pastoral research enquiry into the needs of migrants in London's Catholic community. Commissioned by the Diocese of Westminster, the Archdiocese of Southwark and the Diocese of Brentwood Archived 11 January 2012 at the Wayback Machine, Von Hügel Institute, St Edmund's College, University of Cambridge Archived 16 April 2008 at the Wayback Machine

[203] ugustinecamino.co.uk/

[204] "The Augustine Camino (Rochester to Ramsgate)".

[205] Regarding miracle processes for saints and blesseds: "The rule until recently was two miracles for beatification and two more after beatification for canonization, if the cause was based on virtue. In the case of a martyr, recent popes have routinely dispensed the cause from having to prove any miracles for beatification on the grounds that the ultimate sacrifice is sufficient for the title of blessed. Two miracles, however, are still required for canonization of non-martyrs. The process, of course, must be repeated for each miracle." Kenneth L. Woodward, Making Saints (New York: Simon and Schuster, 1996) 85.

[note_n0-206] Not in communion with the other Oriental Orthodox Churches

[note_n1-207] Part of the Porvoo Communion

[note_n0-210] Not in communion with the other Oriental Orthodox Churches

[note_n1-211] Part of the Porvoo Communion

[note_n0-214] Part of the Porvoo Communion

[note_n0-216] Not in communion with the other Oriental Orthodox Churches

[note_n1-217] Part of the Porvoo Communion

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History

Roman Britons and early Christianity

Conversion of the Anglo-Saxons

Norman Conquest of England and part of Wales

Tudor period and Catholic resistance

Reign of Mary I

Reign of Elizabeth I

Stuart period

William and Mary and the Catholic Church

Recusants and moves towards Emancipation

Nineteenth century and Irish immigration

Re-established dioceses

Converts

Contemporary English Catholicism

Social action

Controversies

Adoption

Child abuse

Organisation

Hierarchy

Chaplaincies

Youth services

Ordinariate of Our Lady of Walsingham

Eastern Catholic Churches

Demography

General statistics

Polish Catholic immigration

History

Anomalous Polish "parishes"

Miracles

Marian apparitions

Pilgrimages

Incorruptibility

Stigmata

Catholic saints associated with England

See also

Sources

Footnotes

References

Further reading

Primary sources

External links