Rachel Evans
England has a long history of anti-Catholic sentiment, which has often resulted in the oppression of Catholics. This sentiment has been stoked by various factors over the years, including the desire to consolidate monarchical power, anti-French sentiment, and propaganda. While anti-Catholic feelings in England have abated somewhat since World War II, Catholics in England have historically faced persecution, discrimination, and violence.
| Characteristics | Values |
|---|---|
| Date | 1600s onwards |
| Location | England |
| Responsible parties | Monarchs, the Pope, Parliament, the public, the media, authors, and various religious and political groups |
| Targeted group | Catholics |
| Reasons | Historical oppression by the Catholic Church, anti-Spanish and anti-Habsburg sentiment, anti-French sentiment, religious differences, nationalistic sentiments, fear of 'papal aggression', and the Gunpowder Plot |
| Impact | Violence, persecution, torture, execution, restrictions on religious practice, civil disabilities, social and political consequences, and a decline in membership for nonconformist churches |
| Changes | Since World War II, anti-Catholic sentiment has abated, with ecumenical dialogue and increasing membership in the Catholic Church |
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What You'll Learn
The Gunpowder Plot
Catesby had conceived of the plot as early as May 1603, when he shared his intention to kill the king with Thomas Percy. In March 1604, Catesby told fellow Catholics Percy and Thomas Winter of his plans to blow up Parliament. Initially shocked, they suggested seeking relief for English Catholics through peaceful means. However, Catesby was quite willing to seek violent revenge on the Protestant government, as his family had been persecuted for years under Queen Elizabeth.
In May 1604, a house was hired in Percy's name, adjoining the House of Lords. The conspirators began digging a tunnel from the cellar but later discovered a vault directly under the House of Lords, where they stored 36 barrels of gunpowder (some sources say 20 or 26 barrels), amounting to about 1.5 tons. The gunpowder was concealed under coal and firewood.
On October 26, 1605, an anonymous letter of warning was sent to William Parker, the 4th Baron Monteagle, a Catholic member of Parliament, who immediately informed the authorities. During a search of the House of Lords on the evening of November 4, 1605, Guy Fawkes was discovered guarding the gunpowder and arrested. Most of the conspirators fled London, but several made a last stand at Holbeche House, where Catesby was shot and killed. At their trial on January 27, 1606, eight surviving conspirators, including Fawkes, were convicted and sentenced to be hanged, drawn, and quartered.
The thwarting of the plot was commemorated for years through special sermons, the ringing of church bells, and other public events, evolving into the British variant of Bonfire Night or Guy Fawkes Night, marked by fireworks and celebrations. The failure of the plot intensified Protestant suspicions of Catholics and reduced religious tolerance, leading to the introduction of more severe laws against Catholics.
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The Great Fire of London
England has a long history of anti-Catholic sentiment, which has often led to Catholics being treated with hostility and facing oppression and persecution. This sentiment has been stoked by monarchs, propaganda, and various laws that have been enacted to marginalize and discriminate against Catholics. For example, following the defeat of Catholic King James II, the Penal Laws were enacted, which imposed civil disabilities on Catholics, such as fines for participating in Catholic worship and capital punishment for priests practicing their ministry in Britain and Ireland. Catholics were prohibited from voting, teaching, holding public office, and owning land.
In the aftermath of the fire, a French watchmaker named Hubert confessed to starting the fire and was swiftly hanged. However, it was later discovered that he could not have been the culprit as he was not in England at the time. The fire was blamed on Catholics, and an inscription ascribing it to "Popish frenzy" was engraved on the Monument to the Great Fire of London. This inscription was only removed in 1831.
The fire had a significant impact on London, leading to the city's almost total reconstruction. Sir Christopher Wren was tasked with rebuilding London and designed the new St. Paul's Cathedral, which was completed in 1711. He also rebuilt 52 of the city's churches. The fire resulted in financial costs of an estimated £10 million, a staggering sum at the time.
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Anti-Catholic literature
In the 16th century, Queen Elizabeth I's persecution of Catholic Jesuit missionaries resulted in executions, as described in Foxe's Book of Martyrs, which contributed to anti-Catholic sentiments. The book portrayed the Catholic Church as cruel and intolerant, and it was displayed in Anglican churches alongside the Bible, influencing Puritan and Low Church families. Elizabeth's conflict with the Pope, who excommunicated her and released her Catholic subjects from allegiance, further fuelled anti-Catholic propaganda.
The 17th century saw continued anti-Catholic literature, with the Gunpowder Plot of 1605, where Guy Fawkes and other Catholic conspirators planned to blow up the English Parliament. This plot and the Great Fire of London in 1666 were used to stoke fears of ''popish frenzy'' and Catholic aggression. The 18th century witnessed the emergence of pamphlets and books such as 'Letter from a Romish Priest in Canada' and 'Popery: The Foe of the Church and of the Republic', which perpetuated anti-Catholic sentiments.
The re-establishment of the Roman Catholic ecclesiastical hierarchy in England in 1850 sparked a new wave of anti-Catholic feeling, often fuelled by the press. Novels like Charles Kingsley's 'Hypatia' (1853) and Charlotte Brontë's 'Villette' (1853) reflected the anti-Catholic sentiments of the time. Brontë's novel explored the clash between English Protestantism and Catholicism, with the protagonist declaring, "God is not with Rome."
In the 19th century, a notable example of anti-Catholic literature was Maria Monk's fraudulent exposé, 'Awful Disclosures of the Hotel-Dieu Nunnery' (1836). Monk falsely claimed that a convent served as a harem for priests and that they murdered baptised children. This tale, modelled on Gothic novels, inspired an angry mob to burn down a convent.
In more recent times, Dan Brown's bestselling novel, 'The Da Vinci Code', depicts the Catholic Church as secretive and conspiratorial. While Brown's work is a work of fiction, it reflects a long history of anti-Catholic sentiment in literature that continues to capture the public imagination.
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The Penal Laws
Violent persecution also resulted from the Penal Laws, leading to the torture and execution of many Catholics, both clergy and laity. Many of those who were killed have since been canonised and beatified by the Vatican, including Saint Oliver Plunkett, Blessed Dermot O'Hurley, and Blessed Margaret Ball.
Although some of the Penal Laws were repealed between 1778 and 1782, this did not end anti-Catholic agitation and violence. The repeal of the Penal Laws culminated in the Roman Catholic Relief Act of 1791 and the Catholic Emancipation Act of 1829, which ensured political representation at Westminster. However, significant anti-Catholic hostility remained, particularly in Belfast, where the Catholic population was in the minority.
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Anti-papalism
One of the earliest instances of anti-papalism in England can be traced back to the English Reformation under King Henry VIII. Henry VIII's Act of Supremacy in 1534 declared the English crown as "the only supreme head on earth of the Church in England," supplanting the Pope's authority. This act set the tone for the country's religious trajectory and fostered a climate of suspicion and hostility towards those who maintained allegiance to the Pope.
The reign of Queen Elizabeth I further exacerbated anti-papal sentiments in England. In 1570, Pope Pius V issued the papal bull Regnans in Excelsis, excommunicating Elizabeth, declaring her a heretic, and absoling her Catholic subjects from their duty of allegiance. This act not only rendered Elizabeth's Catholic subjects politically suspect but also made their position precarious as they struggled to navigate between their religious and civic loyalties. Elizabeth responded by persecuting Catholic Jesuit missionaries, leading to executions at Tyburn, which only served to intensify anti-Catholic sentiments.
The Glorious Revolution of 1688-1689, which involved the overthrow of the Catholic-leaning King James II, led to the enactment of Penal Laws that systematically oppressed Catholics and sought to diminish their influence. Catholics faced civil disabilities, fines, and even capital punishment for practicing their faith. The Penal Laws contributed to a climate of discrimination and violence that persisted for centuries.
In the 19th century, the re-establishment of the Roman Catholic ecclesiastical hierarchy in England by Pope Pius IX in 1850 sparked a wave of anti-Catholic fervor, often fueled by the media. This period saw the emergence of anti-Catholic literature, such as Charles Kingsley's novel "Hypatia" (1853), which targeted the embattled Catholic minority in England.
While anti-papalism and anti-Catholic sentiments have abated somewhat in modern times, the historical legacy of these attitudes has left a lasting impact on the religious landscape of the United Kingdom.
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Frequently asked questions
Yes, Catholics have felt oppressed in England. After the Gunpowder Plot of 1605, Parliament passed a series of oppressive measures against Catholics, adding to the restrictions imposed during Queen Elizabeth I's reign. Catholics were persecuted and faced violent religious disturbance, especially in the 1660s and 1670s.
There were various reasons for anti-Catholic sentiment in England, including:
- The Pope excommunicated Queen Elizabeth I and absolved her Catholic subjects from their loyalty to her, thus making Catholics potential traitors.
- England's rivalry with Catholic France and Spain fuelled anti-Catholic sentiments.
- The excesses of the Catholic Church, such as expensive taxes, and the desire for religious reforms.
- The perception of the Catholic Church as a "Fifth Column" beholden to a "faraway potentate in Rome" rather than the national king in London.
The Penal Laws, enacted in the 1690s, systematically oppressed Catholics and non-Anglican religious groups. These laws imposed civil disabilities, such as fines for participating in Catholic worship and capital punishment for priests practising their ministry in Great Britain and Ireland. Catholics were also prohibited from voting, teaching, holding public office, and bringing religious paraphernalia from Rome into Britain.
Since World War II, anti-Catholic sentiment in England has abated to some extent. Ecumenical dialogue between Anglicans and Catholics has improved relations. However, conflict and rivalry between Catholicism and Protestantism in Northern Ireland, known as "The Troubles," have continued to fuel anti-Catholic sentiments in more recent times.
