After the restoration of the English monarchy in 1660, Protestants worried that King Charles II might favour religious freedom for Roman Catholics, and many suspected that the king was unduly influenced by his Catholic mistresses. Nell Gwyn, actress and royal mistress, stood apart by virtue of her Protestant loyalty. In 1681, Gwyn, her carriage surrounded by an angry anti-Catholic mob, famously declared 'I am the protestant whore.' Her self-branding invites an investigation into the alignment between sex and politics during this period, and in this study, Alison Conway relates courtesan narrative to cultural and religious anxieties. In new readings of canonical works by Aphra Behn, Daniel Defoe, Henry Fielding, and Samuel Richardson, Conway argues that authors engaged the same questions about identity, nation, authority, literature, and politics as those pursued by Restoration polemicists. Her study reveals the recurring connection between sexual impropriety and religious heterodoxy in Restoration thought, and Nell Gwyn, writ large as the nation's Protestant Whore, is shown to be a significant figure of sexual, political, and religious controversy.

After the restoration of the English monarchy in 1660, Protestants worried that King Charles II might favour religious freedom for Roman Catholics, and many suspected that the king was unduly influenced by his Catholic mistresses. Nell Gwyn, actress and royal mistress, stood apart by virtue of her Protestant loyalty. In 1681, Gwyn, her carriage surrounded by an angry anti-Catholic mob, famously declared 'I am the protestant whore.' Her self-branding invites an investigation into the alignment between sex and politics during this period, and in this study, Alison Conway relates courtesan narrative to cultural and religious anxieties. In new readings of canonical works by Aphra Behn, Daniel Defoe, Henry Fielding, and Samuel Richardson, Conway argues that authors engaged the same questions about identity, nation, authority, literature, and politics as those pursued by Restoration polemicists. Her study reveals the recurring connection between sexual impropriety and religious heterodoxy in Restoration thought, and Nell Gwyn, writ large as the nation's Protestant Whore, is shown to be a significant figure of sexual, political, and religious controversy.

A sweeping argument that from the mid-seventeenth century until the mid-twentieth, the English-language novel encoded ideas equating race with liberty.

Many Catholics blame Vatican II for the decline of the Church in America these past 30 years: traditionalists say it caused too many changes, liberals say too few. In this book, sociologist David Carlin shows that although Vatican II was the flashpoint for change in the Church, the roots of today's crisis go deeper than anything that happened at the Council. Basing his conclusions on sociological analysis rather than on theology or Church teachings, Carlin shows that in the 1960's the Church in America was weakened by the triumph of tolerance as an American virtue (which led Catholics to downplay their uniquely Catholic beliefs for the sake of unity) and then was battered by a culture that, seemingly overnight, had become boldly secularist and even libertine. Called by Vatican II to engage the culture in order to evangelize it, while pressed by the culture to downplay its Catholicity in the name of tolerance, the Church in America lost its way. The result? A widespread loss of Catholic identity; weakening of fidelity to Church teachings; Catholics abandoning their faith; and a diminishment of the Church's role as a moral voice in American society. Carlin's analysis has uncovered a problem that's older and even more dangerous for the future of Catholicism than the deeds that have lately thrust the Church onto the front pages. Indeed, says Carlin, the scandals are merely symptoms of this deeper problem that will continue to drain the Church's vitality long after the scandals are forgotten.

Tales about treacherous Jesuits and scheming popes are an important and pervasive part of European culture. They belong to a set of ideas, images, and practices that, when grouped under the label anti-Catholicism, represent a phenomenon that can be traced back to the Reformation. Anti-Catholic movements and sentiments crossed boundaries between European countries, contributing to the early modern consolidation of national identities. In the nineteenth century, secularist movements adopted and transformed confessional criticism in a new internationalist dimension that was articulated across the whole Western world. A variety of liberal, conservative, secular, Protestant, and other forces gave shape to this counter-image, taking on the function of a pattern from which one’s own ideals and beliefs could be chiselled out. The contributions to this volume show how different national contexts affected the proliferation of anti-Catholic messages over the course of four centuries of European history, and demonstrate that anti-Catholicism constituted a powerful European cross-cultural phenomenon.

The Papist Represented situates eighteenth-century literature within the history and culture of the English Catholic community and its interactions with the nation’s Protestant majority. It demonstrates Catholic influence on some of the period’s most popular and experimental literary works, challenging the assumption that eighteenth-century literature was a fundamentally Protestant enterprise.

Analyses English sexual culture between the Civil Wars and the death of Charles II.