Sectarian violence among Christians

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Dutch Revolt ravaged Western Europe. In France there were the French Wars of Religion and in the United Kingdom anti-Catholic hate was heightened by the Gunpowder Plot of 1605. And while sectarian violence may seem like an archaic footnote today, sectarian violence among Christians still persists in the modern world with groups such as the Ku Klux Klan (which prominently uses the Bible along with the official KKK handbook, the Kloran, to espouse its teachings)[2] perpetuating violence among Catholics.[3]

The earliest period when widespread sectarian violence occurred among Christians was the period of late antiquity (3rd century CE to 8th century CE). Events like the wars which followed the Council of Chalcedon and Constantine's persecution of the Arians caused late antiquity to be considered one of the worst periods of time for a person to be a Christian in. Other conflicts such as the Albigensian Crusade, led to wars with over 1,000,000 casualties.[4]

Sectarian violence among Christians also became prominent during the Renaissance (from the 14th century to the 17th century CE) especially in Western Europe. In France, there were incidents of violence against a religious sect which was known as the Huguenots, whose members followed the teachings of the religious reformer John Calvin. These events included (but were not limited to) the Massacre of Vassy (which subsequently started the French Wars of Religion) and the St. Bartholomew's Day massacre. In Ireland some of the events that occurred during the Cromwellian conquest of Ireland were so heinous, that they can be classified as war crimes.[5]

In the 19th-century US, anti-Catholic hate was salient due to the influx of Catholic immigrants who came to the US from Europe. At that time, the US was still in its infancy as a nation and it was dominated by white English speaking protestants, who traced their ancestry back to Northern Europe. So the disparity between the non-english speaking multiracial Catholics who came from various parts of Europe and the white nativist Protestant majority led to discrimination against the former by the latter.[3]

Late antiquity

Andrew Stephenson describes late antiquity as "one of the darkest periods in the history of Christianity" characterizing it as mingling the evils of "worldly ambition, false philosophy, sectarian violence and riotous living."[6] Constantine initially persecuted the Arians but eventually ceased the persecution and declared himself a convert to their theology. Sectarian violence became more frequent and more intense during the reign of Constantius II. When Paul, the orthodox bishop of Constantinople, was banished by imperial decree, a riot broke out that resulted in 3000 deaths. Paul was deposed five times before finally being strangled by imperial decree. Monks in Alexandria were the first to gain a reputation for violence and cruelty. Although less frequent than in Antioch and Constantinople, sectarian disturbances also racked Antioch. At Ephesus, a fight broke out in a council of bishops resulting in one of them being murdered. Gibbon's assessment was that "the bonds of civil society were torn asunder by the fury of religious factions." Gregory of Nazianzus lamented that the Kingdom of heaven had been converted into the "image of hell" by religious discord.[7]

Athanasius of Alexandria

Main article: Athanasius of Alexandria
Roman Catholic Church in Evanston, Illinois
.

There are at present two completely opposite views about the personality of Athanasius. While some scholars praise him as an orthodox saint with great character, others see him as a power-hungry politician who employed questionable ecclesiastical tactics. Richard Rubenstein and Timothy Barnes have painted a less than flattering picture of the saint. One of the allegations against him involves suppression of dissent through violence and murder.[8][9]

Arianism

Main article: Arianism

Following the abortive effort by

Second Ecumenical Council in 381, which condemned Arius anew while reaffirming and expanding the Nicene Creed.[10]
This generally ended the influence of Arianism among the non-Germanic peoples of the Roman Empire.

Circumcellions

The

Donatist sect.[11] They condemned property and slavery, and advocated canceling debts and freeing slaves.[12]

Donatists prized martyrdom and had a special devotion for the

Episcopal see of Carthage
on the primacy of chastity, sobriety, humility, and charity. Instead, they focused on bringing about their own martyrdom—by any means possible. They survived until the fourth century in Africa, when their desire for martyrdom was fulfilled due to persecution.

Council of Chalcedon

In 451,

non-Chalcedonian
churches.

France

Albigensian Crusade

Main article: Albigensian Crusade

Jonathan Barker cited the

Cathar teachings rejected the principles of material wealth and power as being in direct conflict with the principle of love. They worshiped in private houses rather than churches, without the sacraments or the cross, which they rejected as part of the world of matter, and sexual intercourse was considered sinful, but in other respects they followed conventional teachings, reciting the Lord's prayer and reading from Biblical scriptures.[4] They believed that the Saviour was a "heavenly being merely masquerading as human to bring salvation to the elect, who often have to conceal themselves from the world, and who are set apart by their special knowledge and personal purity".[4]

Cathars rejected the

Cistercian monastic order, simply said "Kill them all, God will recognize his own!".[4]

Catholic–Protestant

Main articles: Anti-Catholicism, Anti-Protestantism, and Catholic–Protestant relations

Historically, the past governments of some Catholic countries once persecuted Protestants as heretics. For example, the substantial Protestant population of France (the

revocation of the Edict of Nantes. In Spain, the Inquisition sought to root out not only Protestantism but also crypto-Jews and crypto-Muslims (moriscos); elsewhere the Papal Inquisition
held similar goals. In most places where Protestantism is the majority or "official" religion, there have been examples of
Catholic Emancipation
in 1829, Catholics were forbidden from voting, becoming MPs or buying land in Ireland.

As of 2010[update], bigotry and discrimination in employment are usually restricted to a few places where extreme forms of religion[

High Church
' Anglicans, the former regarding the latter as having retained too many attitudes and practices from the pre-Reformation Catholic era.

European wars of religion

Main article: European wars of religion
Thirty Years War

Following the onset of the

Protestant Reformation, a series of wars were waged in Europe starting circa 1524 and continuing intermittently until 1648. Although sometimes unconnected, all of these wars were strongly influenced by the religious change of the period, and the conflict and rivalry that it produced. According to Miroslav Volf, the European wars of religion
were a major factor behind the "emergence of secularizing modernity".

Netherlands

The Low Countries have a particular history of religious conflict which had its roots in the

Dutch Revolt or the Eighty Years' War. By dynastic inheritance, the whole of the Netherlands (including present day Belgium) had come to be ruled by the kings of Spain. Following aggressive Calvinist preaching in and around the rich merchant cities of the southern Netherlands, organized anti-Catholic religious protests grew in violence and frequency. Repression by the Catholic Spaniards in response caused Dutch Calvinists to rebel, sparking devades of war until the Dutch Republic
won its independence from Spain.

France

Further information: St. Bartholomew's Day massacre

The

Lorraine), and both sides received assistance from foreign sources.[17]

The Massacre of Vassy in 1562 is generally considered to be the beginning of the Wars of Religion and the Edict of Nantes at least ended this series of conflicts. During this time, complex diplomatic negotiations and agreements of peace were followed by renewed conflict and power struggles.[citation needed]

At the conclusion of the conflict in 1598, Huguenots were granted substantial rights and freedoms by the Edict of Nantes, though it did not end hostility towards them. The wars weakened the authority of the monarchy, already fragile under the rule of Francis II and then Charles IX, though it later reaffirmed its role under Henry IV.[18]

The

Protestants), during the French Wars of Religion. The massacre began two days after the attempted assassination of Admiral Gaspard de Coligny, the military and political leader of the Huguenots. Starting on 23 August 1572 (the eve of the feast of Bartholomew the Apostle
) with murders on orders of the king of a group of Huguenot leaders including Coligny, the massacres spread throughout Paris. Lasting several weeks, the massacre extended to other urban centres and the countryside. Modern estimates for the number of dead vary widely between 5,000 and 30,000 in total.

The massacre also marked a turning point in the French Wars of Religion. The Huguenot political movement was crippled by the loss of many of its prominent aristocratic leaders, as well as many re-conversions by the rank and file, and those who remained were increasingly radicalized. Though by no means unique, it "was the worst of the century's religious massacres."[19] Throughout Europe, it "printed on Protestant minds the indelible conviction that Catholicism was a bloody and treacherous religion".[20]

Vasari to paint frescoes of it in the Vatican".[21] The killings have been called "the worst of the century's religious massacres",[19] and led to the start of the fourth war of the French Wars of Religion
.

Ireland

See also:
Demographics and politics of Northern Ireland

Since the 16th century there has been sectarian conflict of varying intensity between Roman Catholics and Protestants in Ireland. This religious sectarianism is connected to a degree with nationalism. Northern Ireland has seen inter-communal conflict for more than four centuries and there are records of religious ministers or clerics, the agents for absentee landlords, aspiring politicians, and members of the landed gentry stirring up and capitalizing on sectarian hatred and violence back as far as the late eighteenth century (See 'Two Hundred Years in the Citadel')[2]

This has been particularly intense in Northern Ireland since the 17th century. There are records of religious ministers or clerics, politicians, and members of the landed gentry stirring up and capitalizing on sectarian hatred and violence back as far as the late eighteenth century.[citation needed]

William Edward Hartpole Lecky, an Irish historian, wrote "If the characteristic mark of a healthy Christianity be to unite its members by a bond of fraternity and love, then there is no country where Christianity has more completely failed than Ireland".[22]

Cromwellian conquest of Ireland, 1649–53

Main article: Cromwellian conquest of Ireland

Lutz and Lutz cited the Cromwellian conquest of Ireland as terrorism; "The draconian laws applied by Oliver Cromwell in Ireland were an early version of ethnic cleansing. The Catholic Irish were to be expelled to the northwestern areas of the island. Relocation rather than extermination was the goal."[23] Daniel Chirot has argued that genocide was originally the goal, inspired by the Biblical account of Joshua and the genocide following the Battle of Jericho:[24]: 3 

Northern Ireland

Further information:
Demographics and politics of Northern Ireland

Steve Bruce, a sociologist, wrote "The Northern Ireland conflict is a religious conflict. Economic and social considerations are also crucial, but it was the fact that the competing populations in Ireland adhered and still adhere to competing religious traditions which has given the conflict its enduring and intractable quality".[25]: 249  Reviewers agreed "Of course the Northern Ireland conflict is at heart religious".[26]

John Hickey wrote "Politics in the North is not politics exploiting religion. That is far too simple an explanation: it is one which trips readily off the tongue of commentators who are used to a cultural style in which the politically pragmatic is the normal way of conducting affairs and all other considerations are put to its use. In the case of Northern Ireland the relationship is much more complex. It is more a question of religion inspiring politics than of politics making use of religion. It is a situation more akin to the first half of seventeenth‑century England than to the last quarter of twentieth century Britain".[27]

The period from 1969 to 2002 is known as "

Irish population; also known as "Nationalist" and "Republicans"; who generally politically favour a united Ireland
.

Reactions to sectarian domination and abuse have resulted in accusations of sectarianism being levelled against the minority community. It has been argued, however, that those reactions would be better understood in terms of a struggle against the sectarianism that governs relations between the two communities and which has resulted in the denial of human rights to the minority community.[28]

There are organizations dedicated to the reduction of sectarianism in Northern Ireland. The Corrymeela Community of Ballycastle operates a retreat centre on the northern coast of Northern Ireland to bring Catholics and Protestants together to discuss their differences and similarities. The Ulster Project works with teenagers from Northern Ireland and the United States to provide safe, non-denominational environments to discuss sectarianism in Northern Ireland. These organizations are attempting to bridge the gap of historical prejudice between the two religious communities.

Northern Ireland has introduced a Private Day of Reflection,[29] since 2007, to mark the transition to a post-[sectarian] conflict society, an initiative of the cross-community Healing through Remembering[30] organisation and research project.

United Kingdom

Further information: Anti-Catholicism in the United Kingdom
Saint Thomas More

The

English crown to be 'the only supreme head on earth of the Church in England' in place of the pope. Any act of allegiance to the latter was considered treasonous because the papacy claimed both spiritual and political power over its followers. It was under this act that saints Thomas More and John Fisher
were executed and became martyrs to the Catholic faith.

The Act of Supremacy (which asserted England's independence from papal authority) was repealed in 1554 by Henry's daughter

recusants
.

In the time of Elizabeth I, the persecution of the adherents of the Reformed religion, both Anglican and

Low Church families, Anglican and nonconformist Protestant, down to the nineteenth century. In a period of extreme partisanship on all sides of the religious debate, the exaggeratedly partisan church history of the earlier portion of the book, with its grotesque stories of popes and monks, contributed to fuel anti-Catholic prejudices in England, as did the story of the sufferings of several hundred Reformers (both Anglican and Nonconformist Protestant) who had been burnt at the stake under Mary and Bishop Bonner
.

Anti-Catholicism among many of the English was grounded in the fear that the pope sought to reimpose not just religio-spiritual authority over England but also secular power in the country; this was seemingly confirmed by various actions by the Vatican. In 1570, Pope Pius V sought to depose Elizabeth with the papal bull Regnans in Excelsis, which declared her a heretic and purported to dissolve the duty of all Elizabeth's subjects of their allegiance to her. This rendered Elizabeth's subjects who persisted in their allegiance to the Catholic Church politically suspect, and made the position of her Catholic subjects largely untenable if they tried to maintain both allegiances at once.

Elizabeth's persecution of Catholic

missionaries led to the executions of many priests such as Edmund Campion. Although at the time of their deaths, they were considered traitors to England, they are now considered martyrs
by the Catholic Church.

Later several accusations fueled strong anti-Catholicism in England, including the Gunpowder Plot, in which Guy Fawkes and other Catholic conspirators where accused of planning to blow up the English Parliament while it was in session.

Glasgow, Scotland

Main article: Sectarianism in Glasgow

Protestants. It is reinforced by the Old Firm rivalry between the football clubs: Rangers F.C. and Celtic F.C.[31] Members of the public appear divided on the strength of the relationship between football and sectarianism.[31]

United States

Anti-Catholicism

Main article: Anti-Catholicism in the United States

Anti-Catholicism reached a peak in the mid nineteenth century when Protestant leaders became alarmed by the heavy influx of Catholic immigrants from Ireland and Germany. Some of them believed that the Catholic Church was the Whore of Babylon who is mentioned in the Book of Revelation.[32]

In the 1830s and 1840s, prominent Protestant leaders, such as Lyman Beecher and Horace Bushnell, attacked the Catholic Church as not only theologically unsound but an enemy of republican values.[33] Some scholars view the anti-Catholic rhetoric of Beecher and Bushnell as having contributed to anti-Irish and anti-Catholic mob violence.[34]

Beecher's well-known "Plea for the West" (1835) urged Protestants to exclude Catholics from western settlements. The Catholic Church's official silence on the subject of slavery also garnered the enmity of northern Protestants. Intolerance became more than an attitude on 11 August 1834, when a

Charlestown, Massachusetts
.

The resulting "nativist" movement, which achieved prominence in the 1840s, was whipped into a frenzy of anti-Catholicism that led to mob violence, the burning of Catholic property, and the killing of Catholics.[35] This violence was fed by claims that Catholics were destroying the culture of the United States. Irish Catholic immigrants were blamed for spreading violence and drunkness.[36] In the late nineteenth century southern United States evangelical Protestants used a wide range of terror activities, including lynching, murder, attempted murder, rape, beating, tar-and-feathering, whipping, and destruction of property, to suppress competition from black Christians (who saw Christ as the saviour of the black oppressed), Mormons, Native Americans, foreign-born immigrants, Jews, and Catholics.[37]

Anti-Mormonism

Main articles: Anti-Mormonism and Mormonism and violence

Early

Haun's Mill. After the initial attack, several of those who had been wounded or had surrendered were shot dead, and Justice of Peace Thomas McBride was hacked to death by a corn scythe. As a result of the massacre, 18 Mormons were murdered, 15 more were injured, and the property of most of those who remained alive was stolen and they were left destitute as a result; none of the militiamen were killed. The expulsion of several thousand Mormons from Missouri occurred during the winter, which heightened the problems for many of the refugees, who lacked food, shelter, and adequate medicine.[39] The extermination order was not formally rescinded until 25 June 1976.[40]

In

persecution in Illinois became so severe that most of the residents of Nauvoo fled across the Mississippi River in February 1846. Following the flight of the Mormons from Illinois, mobs poured in and desecrated the Nauvoo Temple. For a short period of time, the Mormons were forced to establish refugee camps in the plains of Iowa and Nebraska, before pushing further West to the Great Basin in an attempt to completely escape the violence. An estimated 1 in 12 people died in these camps during the first year.[42]

Even after the Mormons established a community hundreds of miles away in the

plural marriage as signs of the rebellion. In response, President Buchanan sent one-third of the American standing army in 1857 to Utah in what is known as the Utah War
.

The

Mountain Meadows massacre of 7–11 September 1857 was widely blamed on the church's teaching of blood atonement and the anti-United States rhetoric which was espoused by LDS Church leaders during the Utah War.[citation needed] The widely publicized massacre was a mass killing of Arkansan emigrants by a Mormon militia and Paiute Indian recruits, led by John D. Lee, who was later executed for his role in the killings. Though widely connected with the blood atonement doctrine by the United States press and general public, there is no direct evidence that the massacre was related to "saving" the emigrants by the shedding of their blood (as they had not entered into Mormon covenants); rather, most commentators view it as an act of intended retribution, acted upon due to rumors that some members of this party were intending on joining with American troops in attacking the Mormons. Young was accused of either directing the massacre, or with complicity after the fact. However, when Brigham Young was interviewed on the matter and asked if he believed in blood atonement, he replied, "I do, and I believe that Lee has not half atoned for his great crime." He said "we believe that execution should be done by the shedding of blood instead of by hanging," but only "according to the laws of the land."[43]
: 242 

20th century

Zarephath, NJ
Pillar of Fire Church

At the beginning of the 20th century, approximately one-sixth of the population of the United States was Roman Catholic.[44] Anti-Catholicism was widespread in the 1920s; anti-Catholics, including the Ku Klux Klan, believed that Catholicism was incompatible with democracy and that parochial schools encouraged separatism and kept Catholics from becoming loyal Americans. The Catholics responded to such prejudices by repeatedly asserting their rights as American citizens and by arguing that they, not the nativists (anti-Catholics), were true patriots since they believed in the right to freedom of religion.[45]

With the rise of the

Church of the Little Flower was first built in 1925 in Royal Oak, Michigan, a largely Protestant area. Two weeks after it opened, the Ku Klux Klan burned a cross in front of the church.[46]

Canada

Colony of Newfoundland, now modern day Canada, between members of the Loyal Orange Association and the Roman Catholics.[47]

Australia

Main article: Sectarianism in Australia

Sectarianism in Australia is a historical legacy from the 18th, 19th and 20th centuries.

Catholic-Eastern Orthodox

Main articles: Catholic–Eastern Orthodox relations, East–West Schism, and Persecution of Eastern Orthodox Christians

Crusades

Main article: Crusades

Although the

Seljuq Turks from Anatolia, one of the lasting legacies of the Crusades would "further separate the Eastern and Western branches of Christianity from each other."[48]

Map showing Constantinople and its walls during the Byzantine era

The

maritime trade and financial sector. Although precise numbers are unavailable, the bulk of the Latin community, estimated at over 60,000 at the time,[49] was wiped out or forced to flee. The Genoese and Pisan communities were especially decimated, and some 4,000 survivors were sold to the Turks as slaves.[50]

The

Crusaders. After the fall, the Crusaders inflicted a savage sacking on the city[51]
for three days, during which many ancient and medieval Roman and Greek works were either stolen or destroyed. Despite their oaths and the threat of excommunication, the Crusaders systematically desecrated the city's holy sanctuaries by either destroying or stealing whatever they could lay their hands on; nothing was spared.

Yugoslav wars

Main article:
Yugoslav wars

The

Eastern Orthodox, and the Bosniaks and most Albanians have traditionally been Sunni Muslim. Although the conflicts were not caused by religious differences, to some degree, religious affiliations served as markers of group identity during their durations, despite the relatively low rates of religious practice and belief among these various groups as a result of decades of communist rule in the formally secular and irreligious Yugoslavia
.

Notes

  1. ^ Gundacker, Jay (8 August 2021). "Historical Context for The Protestant Reformation". www.college.columbia.edu.
  2. ^ Johnson, Daryl (25 September 2017). "Hate In God's Name". www.splcenter.org.
  3. ^ a b Zeitz, Josh (23 September 2015). "When America Hated Catholics". www.politico.com.
  4. ^ a b c d e "Massacre of the Pure". TIME Magazine. 28 April 1961. Archived from the original on 2 March 2008.
  5. ^ Mulraney, Francis (11 September 2020). "Oliver Cromwell's war crimes, the Massacre of Drogheda in 1649". www.irishcentral.com. Retrieved 8 August 2021.
  6. ^ Stephenson, Andrew (1919). The history of Christianity from the origin of Christianity to the time of Gregory the Great, Volume 2. R. G. Badger. p. 186. Sectarian violence Nestorianism.
  7. ^ Harte, Bret (1892). Overland monthly, and Out west magazine, Volume 20. Samuel Carson. p. 254.
  8. ^ Barnes, Timothy D., Athanasius and Constantius: Theology and Politics in the Constantinian Empire (Cambridge, Mass: Harvard University Press, 1993),37
  9. ^ Rubenstein,106
  10. ^ See Vasiliev, A.,"The Church and the State at the End of the Fourth Century", from History of the Byzantine Empire, Chapter One. Retrieved on 2 February 2010. The text of this version of the Nicene Creed
  11. ^ a b "Circumcellions." Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
  12. ^ Durant, Will (1972). The age of faith. New York: Simon and Schuster.
  13. ISBN 0-85323-039-0, pages 1–5 [1]
  14. ^ Menze, Volker-Lorenz (2008). Justinian and the making of the Syrian Orthodox Church. Oxford University Press.
  15. ^
    ISBN 1-85984-433-2
    .
  16. ^ See Catharism and Catharism#Theology
  17. ISBN 9781841763958
    .
  18. ^ "The French Wars of Religion | Western Civilization". courses.lumenlearning.com. Retrieved 26 January 2021.
  19. ^ a b H.G. Koenigsberger, George L.Mosse, G.Q. Bowler, "Europe in the Sixteenth Century", Second Edition, Longman, 1989
  20. ISBN 0-333-44157-5
    hardback, pp. 113;
  21. doi:10.1525/jps.1988.17.3.00p0024k
    .
  22. ^ William Edward Hartpole Lecky (1892). A History of Ireland in the Eighteenth Century.
  23. ISBN 0-415-70051-5.{{cite book}}: CS1 maint: multiple names: authors list (link
    )
  24. ^ Daniel Chirot. Why Some Wars Become Genocidal and Others Don't (PDF). Jackson School of International Studies, University of Washington. Archived from the original (PDF) on 17 August 2008.
  25. ISBN 0-19-285217-5
    .
  26. ^ David Harkness (October 1989). "God Save Ulster: The Religion and Politics of Paisleyism by Steve Bruce (review)". The English Historical Review. 104 (413). Oxford University Press.
  27. ISBN 0-7171-1115-6
    .
  28. ^ Mulholland, P. (1999) Drumcree: A Struggle for Recognition
  29. ^ Day of Reflection : Ireland
  30. ^ Healing through Remembering : Ireland
  31. ^ a b "Sectarianism in Glasgow" (PDF). Glasgow City Council. January 2003. Retrieved 24 August 2006.
  32. ISBN 0-8386-3227-0
    .
  33. ^ Beecher, Lyman (1835). A Plea for the West. Cincinnati: Truman & Smith. p. 61. Retrieved 10 April 2010. The Catholic system is adverse to liberty, and the clergy to a great extent are dependent on foreigners opposed to the principles of our government, for patronage and support.
  34. ISBN 978-0-87973-669-9.{{cite book}}: CS1 maint: multiple names: authors list (link
    )
  35. ^ Jimmy Akin (1 March 2001). "The History of Anti-Catholicism". This Rock. Catholic Answers. Archived from the original on 7 September 2008. Retrieved 10 November 2008.
  36. ISBN 978-0-19-503268-0
    .
  37. ^ Patrick Q. Mason (6 July 2005). Sinners in the Hands of an Angry Mob: Violence against Religious Outsiders in the U.S. South, 1865–1910 (PDF). University of Notre Dame.
  38. ^ Monroe, R.D. "Congress and the Mexican War, 1844–1849". lincoln.lib.niu.edu. Archived from the original on 13 June 2006. Retrieved 3 June 2006.
  39. ^ William G. Hartley, "The Saints’ Forced Exodus from Missouri," in Richard Neitzel Holzapfel and Kent P. Jackson, eds., Joseph Smith: The Prophet and Seer, 347–89.
  40. ^ https://www.sos.mo.gov/cmsimages/archives/resources/findingaids/miscMormRecs/eo/19760625_RescisOrder.pdf [bare URL PDF]
  41. ^ VandeCreek, Drew E. "Religion and Culture". lincoln.lib.niu.edu. Archived from the original on 1 September 2006. Retrieved 3 June 2006.
  42. ^ Richard E. Bennett, Mormons at the Missouri, 1846–1852: "And Should We Die …" (Norman, OK: University of Oklahoma Press, 1987), 141.
  43. ^ Young, Brigham (30 April 1877), "Interview with Brigham Young", Deseret News, vol. 26, no. 16 (published 23 May 1877), pp. 242–43, archived from the original on 2 September 2012
  44. ^ "History of the Catholic Church in the United States | USCCB". www.usccb.org. Retrieved 26 January 2021.
  45. ^ Dumenil (1991)
  46. OCLC 19670135
    . Ku Klux Klan shrine of the little flower.
  47. ^ Dohey, Larry (25 December 2017). "The Harbour Grace Affray".
  48. ISBN 978-0-19-803084-3
    .
  49. ISBN 978-0-521-26645-1
    .
  50. ISBN 978-0-521-42894-1
    .
  51. ^ "Sack of Constantinople, 1204". Agiasofia.com. Retrieved 30 December 2008.

Further reading

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