This book does not attempt to analyse the English Way of being Catholic, but to present certain characters, certain ideas, from which the reader may make his own analysis and paint his own picture. The various writers have chosen characters who in their opinion are very English and very Catholic. There have been two sharp breaks in the national life—the first was at the Norman Conquest; the second was at the Reformation, when the national and religious life ceased to flow in the same full stream. But something remained unchanged right through. Phrases from Mr. Chesterton’s study of Alfred the Great would find themselves at home in the study of Challoner: “supremely the type that proves to the world what is called a fanatical fixity of faith without fanaticism . . . in which solitary and supernatural conviction expresses itself in energy but not often in ecstasy”: “There is always something about him indescribably humble and handy, like one who unpretentiously hammers away at an inherited task.” “What we call England,” says Mr. Belloc, “was made, grew from, began, upon a Sussex hill in 1066. Not that the blood which we call English began then and (God knows) not the landscape nor the deep things which inhabit the native soul. All these are immemorial; the English imagination, the English humour, the English Englishry is from the beginning of recorded time.” Those “deep things which inhabit the native soul” make in each land its own special “Way” of being Catholic.

Originally published as an English translation in 1981, The Middle English Mystics is a crucial contribution to the study of the literature of English mysticism. This book surveys and analyses the language of metaphor in the writings of such mystics as Richard Rolle, Walter Hilton, Julian of Norwich, and in such anonymous works as The Cloud of Unknowing and the Ancrene Wisse. The main emphasis of this comparative and stylistic study is not theological but rather the means by which theological concepts are communicated through language. The book sets the English mystics in perspective by establishing their place in the European mystical movement of the Middle Ages. It shows how intricate the relationship between English, and continental mysticism really is. The book suggests that there is clear links between English and German female mysticism, yet the mysticism is in the main due not so much to specific influences as to the common background of Christian theology and mysticism.

The English historian Christopher Dawson (1889-1970) was the first Catholic Studies professor at Harvard University and has been described as one of the foremost Catholic thinkers of modern times. His focus on culture prefigured its importance in Catholicism since Vatican Council II and in the rise of mainstream cultural history in the late twentieth century. How did Dawson think about culture and why does it matter? Joseph T. Stuart argues that through Dawson’s study of world cultures, he acquired a “cultural mind” by which he attempted to integrate knowledge according to four implicit rules: intellectual architecture, boundary thinking, intellectual asceticism, and intellectual bridges. Dawson’s multilayered approach to culture, instantiating John Henry Newman’s philosophical habit of mind, is key to his work and its relevance. By it, he responded to the cultural fragmentation he sensed after the Great War (1914-1918). Stuart supports these claims by demonstrating how Dawson formed his cultural mind practicing an interdisciplinary science of culture involving anthropology, sociology, history, and comparative religion. Stuart shows how Dawson applied his cultural thinking to problems in politics and education. This book establishes how Dawson’s simple definition of culture as a “common way of life” reconciles intellectualist and behavioral approaches to culture. In addition, Dawson’s cultural mind provides a synthesis helpful for recognizing the importance of Christian culture in education. It demonstrates principles which construct a more meaningful cultural history. Anyone interested in the idea of culture, the connection of religion to the social sciences, Catholic Studies, or Dawson studies will find this book an engaging and insightful intellectual history.

An Anthology of Writings from 1483 to 1999 Firmly I Believe and Truly celebrates the depth and breadth of the spiritual, literary, and intellectual heritage of the Post-Reformation English Roman Catholic tradition in an anthology of writings that span a five hundred year period between William Caxton and Cardinal Hume. Intended as a rich resource for all with an interest in Roman Catholicism, the writings have been carefully selected and edited by a team of scholars with historical, theological, and literary expertise. Each author is introduced to provide context for the included extracts and the chronological arrangement of the anthology makes the volume easy to use whilst creating a fascinating overview of the modern era in English Catholic thought. The extracts comprise a wide variety writing genres; sermons, prayers, poetry, diaries, novels, theology, apologetics, works of controversy, devotional literature, biographies, drama, and essays. Includes writings by: John Colet, John Fisher, Thomas More, Robert Southwell, Philip Howard, Edmund Campion, John Gother, John Dryden, Mary Barker, Alexander Pope, Richard Challoner, Alban Butler, John Milner, Elizabeth Inchbald, Nicholas Wiseman, Margaret Mary Hallahan, A. W. N. Pugin, John Henry Newman, Henry Edward Manning, Frederick William Faber, Bertrand Wilberforce, Gerard Manley Hopkins, Vincent McNabb, Hilaire Belloc, Maurice Baring, G. K. Chesterton, R. A. Knox, J. R. R. Tolkien, Caryll Houselander, Evelyn Waugh, Graham Greene, John Bradburne, Cardinal Hume

This book links the concepts of patriotism, Christianity, and nationhood in the journalistic writings of G.K. Chesterton and emphasizes their roots within the English attachments that were central to his political and spiritual persona. It further connects Chesterton to the vibrant debate about English national identity in the early years of the twentieth century, which was instrumental in shaping not only his political convictions, but also his religious convictions. Christianity, Patriotism and Nationhood explores his changing conception of the English people from an early, menacing account of their revolutionary potential in the face of plutocracy to the more complex portraits he drew of their character on recognizing their political passivity after the First World War. As Chesterton was above all a journalist, the study considers some of the varied outlets in which he expressed his ideas as a distinctly Edwardian man of letters of a strongly patriotic persuasion. His connection with The Illustrated London News over more than three decades proved pivotal in strengthening his patriotism and discourse of nationhood vilified elsewhere, not least in advanced Liberal organs such asThe Nation. Julia Stapleton shows that he was increasingly distanced by fellow Liberals before 1918, on account of the priority he gave nationhood over the state, and patriotism over citizenship. But she argues that his English loyalties were the last echo of an aspect of Victorian Liberalism that had been progressively eroded by loss of confidence among elites in the democratic aptitude of the English people. Christianity, Patriotism and Nationhood emphasizes that Chesterton upheld a cultural rather than racial conception of national homogeneity, in keeping with the Victorian sources of his thought and the popular patriotism of Edwardian England. It argues that his anti-semitism was ancillary, rather than integral to his understanding of England, and that it was matched by a similar conception of the antithesis between Islam and the patriotic ideal. Stapleton relates his abiding concern for national 'authenticity' to global imperialism, enhanced international co-ordination of states and civil society after 1918, and the increasing role of the British state in defining the nation. This book will be valuable to intellectual and political historians of early-twentieth-century England, as well as to scholars and students of English national identity in the twenty-first century. The author gratefully acknowledges the permission of A.P. Watt Ltd on behalf of the Royal Literary Fund to quote unpublished material in the Chesterton Papers, British Library.

Baroque New Worlds traces the changing nature of Baroque representation in Europe and the Americas across four centuries, from its seventeenth-century origins as a Catholic and monarchical aesthetic and ideology to its contemporary function as a postcolonial ideology aimed at disrupting entrenched power structures and perceptual categories. Baroque forms are exuberant, ample, dynamic, and porous, and in the regions colonized by Catholic Europe, the Baroque was itself eventually colonized. In the New World, its transplants immediately began to reflect the cultural perspectives and iconographies of the indigenous and African artisans who built and decorated Catholic structures, and Europe’s own cultural products were radically altered in turn. Today, under the rubric of the Neobaroque, this transculturated Baroque continues to impel artistic expression in literature, the visual arts, architecture, and popular entertainment worldwide. Since Neobaroque reconstitutions necessarily reference the European Baroque, this volume begins with the reevaluation of the Baroque that evolved in Europe during the late nineteenth century and the early twentieth. Foundational essays by Friedrich Nietzsche, Heinrich Wölfflin, Walter Benjamin, Eugenio d’Ors, René Wellek, and Mario Praz recuperate and redefine the historical Baroque. Their essays lay the groundwork for the revisionist Latin American essays, many of which have not been translated into English until now. Authors including Alejo Carpentier, José Lezama Lima, Severo Sarduy, Édouard Glissant, Haroldo de Campos, and Carlos Fuentes understand the New World Baroque and Neobaroque as decolonizing strategies in Latin America and other postcolonial contexts. This collection moves between art history and literary criticism to provide a rich interdisciplinary discussion of the transcultural forms and functions of the Baroque. Contributors. Dorothy Z. Baker, Walter Benjamin, Christine Buci-Glucksmann, José Pascual Buxó, Leo Cabranes-Grant, Haroldo de Campos, Alejo Carpentier, Irlemar Chiampi, William Childers, Gonzalo Celorio, Eugenio d’Ors, Jorge Ruedas de la Serna, Carlos Fuentes, Édouard Glissant, Roberto González Echevarría, Ángel Guido, Monika Kaup, José Lezama Lima, Friedrich Nietzsche, Mario Praz, Timothy J. Reiss, Alfonso Reyes, Severo Sarduy, Pedro Henríquez Ureña, Maarten van Delden, René Wellek, Christopher Winks, Heinrich Wölfflin, Lois Parkinson Zamora

The English historian of culture Christopher Dawson (1889-1970) was an independent scholar and the author of more than twenty books. He served as assistant lecturer in the History of Culture, University College, Exeter (1925), Forwood Lecturer in the Philosophy of Religion, University of Liverpool (1934), Gifford Lecturer at the University of Edinburgh (1947-1949), and as Professor of Catholic Studies at Harvard University (1958-1962). He was elected Fellow of the British Academy in 1943 and edited the Dublin Review during the Second World War. This biography by Christina Scott, Dawson's daughter, is a sensitive portrait of a complex and fascinating scholar. Unlike other English Christian converts of the twentieth century who excelled in literature, like G. K. Chesterton or C. S. Lewis, Dawson turned to the social sciences. He drew from the new idea of culture as a common way of life emerging from anthropology at the time of the Great War to shape a new approach to history. His study of the intimate relationship between religion and culture throughout world history shaped his trenchant criticisms of his own times. He wrote in 1955 that, "the first step in the transformation of culture is a change in the pattern of culture within the mind, for this is the seed out of which there spring new forms of life which ultimately change the social way of life and thus create a new culture." Dawson's engagement with anthropology and the idea of culture marked an important moment of development in the Catholic intellectual tradition. Christina Scott shows that Dawson is best understood as he himself interpreted his historical subjects?in the context of "the spiritual world in which he lived, the ideas that moved him, and the faith that inspired his action." Dawson was not a historian of ideas for their own sake; he had a passionate belief in their liberating power. A Historian and His World will be of interest to intellectual historians, historians of religion and culture, and students of modern Catholic thought. The Introduction is written by Dawson scholar Joseph T. Stuart and the book is graced by a postscript by Christopher Dawson reflecting upon the meaning of his work.