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This paper contrasts the very different roles played by the Catholic hierarchy in Ireland, on the one hand, and Turkish-occupied Hungary, on the other, in the movement of early modern religious reform. It suggests that the decision of Propaganda Fide to adopt an episcopal model of organisation in Ireland after 1618, despite the obvious difficulties posed by the Protestant nature of the state, was a crucial aspect of the consolidation of a Catholic confessional identity within the island. The importance of the hierarchy in leadership terms was subsequently demonstrated in the short-lived period of de facto independence during the 1640s and after the repression of the Cromwellian period the episcopal model was successfully revived in the later seventeenth century. The paper also offers a parallel examination of the case of Turkish Hungary, where an effective episcopal model of reform could not be adopted, principally because of the jurisdictional jealousy of the Habsburg Kings of Hungary, who continued to claim rights of nomination to Turkish controlled dioceses but whose nominees were unable to reside in their sees. Consequently, the hierarchy of Turkish-occupied Hungary played little or no role in the movement of Catholic reform, prior to the Habsburg reconquest.
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This essay delves into the major influences that shaped papal perspectives towards East-Central Europe from 1580 to 1640, focusing on the Polish Lithuanian Commonwealth. It proposes that the main national distinction of interest for the Italian-dominated Curia, or papal court was between Italians and the ultramontane. Consequently, the view of Poland–Lithuania, Scandinavia, Bohemia, and Hungary was not remarkably different from that of France or the England/Scotland/Ireland region. Poland–Lithuania was perceived as a significant Catholic stronghold, serving as a crucial frontier against the Protestant, Orthodox, and Islamic spheres. As observed elsewhere, a relatively generalized categorization of “heretics,” showcasing little to no interest in specific confessional differences among Protestants, was applied and contrasted with the Catholic party. This dismissive attitude was similarly prevalent towards Orthodox Christians, even though Rome upheld the Union of Brest. Across the region, Rome consistently resisted the Confederation of Warsaw, advocated for curbing non-Catholic clergy activities, and strove to minimize the number of influential positions granted to non-Catholics. In geopolitical terms, besides strengthening the Catholic party, Rome endeavored to sway monarchs towards actions beneficial to other Catholic sovereigns while fostering anti-Turkish policies and alliances.
The English Bible in the Early Modern World addresses the most significant book available in the English language in the centuries after the Reformation, and investigates its impact on popular religion and reading practices, and on theology, religious controversy and intellectual history between 1530 and 1700. Individual chapters discuss the responses of both clergy and laity to the sacred text, with particular emphasis on the range of settings in which the Bible was encountered and the variety of responses prompted by engagement with the Scriptures. Particular attention is given to debates around the text and interpretation of the Bible, to an emerging Protestant understanding of Scripture and to challenges it faced over the course of the sixteenth and seventeenth centuries.
The English Bible in the Early Modern World addresses the most significant book available in the English language in the centuries after the Reformation, and investigates its impact on popular religion and reading practices, and on theology, religious controversy and intellectual history between 1530 and 1700. Individual chapters discuss the responses of both clergy and laity to the sacred text, with particular emphasis on the range of settings in which the Bible was encountered and the variety of responses prompted by engagement with the Scriptures. Particular attention is given to debates around the text and interpretation of the Bible, to an emerging Protestant understanding of Scripture and to challenges it faced over the course of the sixteenth and seventeenth centuries.
Page:12