..vi Acknowledgements ...vii Chapter 1: Introduction ...1 Chapter 2: Civil Society au Début ...13 Chapter 3: The Reform of Catholic Political Doctrine ...29 Chapter 4: The Intellectual Recovery of Communicatio Politica ...59 Chapter 5: The Heatherton Inheritance ...77 Chapter 6: The Triumph of Commercial Society ...104 Chapter 7: The Turn to Social Economics ...137 Chapter 8: The Radicalism of D. J. MacDonald ...180 Chapter 9: Conclusion ...217

The Intellectual Genealogy of the Antigonish Movement

In the eighteenth century, most Scottish Protestants took it for granted that Roman Catholicism was antithetical to the spirit of “this enlightened age.” Amid the several polarities that framed their social theory—barbarism and politeness, superstition and rational enquiry, feudal and commercial, Highland and Lowland—popery in every case stood with the first term and Protestantism with the second. Sir Walter Scott's Redgauntlet, set in the 1760s, is redolent of these contrarieties. He draws a stark contrast between the world of Darsie Latimer, the cosmopolitan, bourgeois, and Presbyterian world of an Edinburgh attorney, and the world of Hugh Redgauntlet, rugged and rude, clannish and popish. When the Stuart Pretender appears on the scene he is disguised as a prelate, his odor more of sinister hegemony than of pious sanctimony. Scott's tableau captured the Enlightenment commonplace that the purblind faith of popery was a spiritual halter by which the credulous were led into political despotism. Catholicism, by its treasonable Jacobitism and its mendacious superstition, seemed self-exiled from the royal road of Scottish civil and intellectual improvement.It is not too harsh to suggest that modern scholarship on the Scottish Enlightenment has implicitly endorsed this view, for next to nothing has been written about the intellectual history of Scottish Catholicism, let alone anything comparable with the two full-scale studies now available on the English Catholic Enlightenment. One historian has suggested an alternative view, by suggesting that, in the emergence of the Scottish Enlightenment, it was Catholics and Episcopalians who, as alienated outsiders, helped loosen the straitjacket of Calvinist orthodoxy.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0021937100024242

The Scottish Catholic Enlightenment

The primary purpose of this article is to examine the strength in depth of Jacobitism within Scotland and to reappraise its national impact. Notwith-standing disparaging Whig polemicists and their apologists in Anglo-British historiography, there was undoubted political substance to the appeal of Jacobitism in Scotland that stretched over seven decades. But the search for this substance raises a series of questions. Was Jacobitism anything more than an occasional interruption in the body politic? Can it be viewed as a patriotic agenda that engaged Scots politically and culturally as well as militarily and subversively? Above all, was Jacobitism a sustained political movement or merely an episodic cause in Scotland? Accordingly, the distinctiveness of Scottish Jacobitism is explored through fresh archival research and extensive polemical material prior to determining whether this distinctiveness found expression more as a movement than as a cause. The focus of debate is shifted away from the Stuar...

https://www.jstor.org/stable/info/25529981

Jacobitism in Scotland: Episodic Cause or National Movement?

Hugh Trevor-Roper (Lord Dacre) made several iconoclastic interventions in the field of Scottish history. These earned him a notoriety in Scottish circles which, while not undeserved, has led to the reductive dismissal of Trevor-Roper's ideas, particularly his controversial interpretation of the Scottish Enlightenment, as the product of Scotophobia. In their indignation Scottish historians have missed the wider issues which prompted Trevor-Roper's investigation of the Scottish Enlightenment as a fascinating case study in European cultural history. Notably, Trevor-Roper used the example of Scotland to challenge Weberian-inspired notions of Puritan progressivism, arguing instead that the Arminian culture of north-east Scotland had played a disproportionate role in the rise of the Scottish Enlightenment. Indeed, working on the assumption that the essence of Enlightenment was its assault on clerical bigotry, Trevor-Roper sought the roots of the Scottish Enlightenment in Jacobitism, the counter-cultura...

Lord Dacre and the Politics of the Scottish Enlightenment

This thesis considers the financial development of the Catholic Church in Scotland between 1772 and circa 1890. In 1772, the Church was heavily reliant on external, normally insufficient sources of income. The dangers of this over-reliance became clear when the progress of the French Revolution destroyed the Church’s foreign financial bases and saw the loss of its continental colleges. Consequently, and for the first time, the Church turned to the Catholic laity for financial support. This represented a significant cultural shift for a community which was unaccustomed to providing such support. But recognising the Church’s financial needs, the laity responded generously to this appeal and in many places raised additional funds to support their priests. Very quickly this financial necessity was subsumed into a larger narrative of religious duty and idealism, so that to financially support the Church was now also crucial to an individual’s spiritual and temporal well-being. By the early decades of the nineteenth century, financial voluntarism was well embedded in the Catholic community and ordinary Catholics had assumed responsibility for financing many of the Church’s activities. As the century progressed, and as the Church responded to new pressures caused by famine migration, the bishops began to exert greater control over the Church’s financial life. The rise of ultramontanism within the Church, with its focus on the parish church, ensured that the local church also became the locus for many of these new fundraising efforts. A sign of the Church’s increasing maturation came in 1878 when Rome restored the episcopal hierarchy, which had a number of financial implications as the bishops sought to come to terms with ordinary ecclesiastical government something that had been lacking for nearly three centuries. By c. 1890, most of the difficulties of these years had been resolved and the Church had put in place financial infrastructures that, in many ways, remain in place

Financing the faith : Scottish Catholicism, 1772-c.1890

Jansenists and anti-Jansenists in Eighteenth Century Scotland: The Unigenitus Quarrels on the Scottish Catholic Mission 1732—1746

Scottish catholics and the jansenist controversy: the case reopened

Thomas innes and the bull 'unigenitus'

Not the least interesting aspect of Maurice Caillet's catalogue of Scottish books in the collection of the Irish College in Paris1 is its confirmation of the close connection which existed between the Scots Codege and French Jansenism. Among the books which belonged to the Scots Codege itself, items 51 and 52 are of particular interest. The former, La Bible traduite en franqots avec 1'explication du sens littiral et du sens spirituel was the famous translation of the Vulgate carried out by Isaac Le Maistre de Sacy, in codaboration with Antoine Arnauld and Claude Lancelot. Le Maistre de Sacy, brother of Antoine Le Maistre, the celebrated lawyer who renounced the world for a life of seclusion and prayer to become the first solitaire of Port-Royal, was himself a famous solitaire and teacher at the Little Schools of PortRoyal, as wed as confessor to the nuns. A penitential rigorist, he was arrested in 1666 and imprisoned in the Bastide for three years along with Nicolas Fontaine. The first edition of his Bible was published in 1667. The volumes of Le Maistre de Sacy would have been a particularly precious item for Thomas Innes, who was steeped in the PortRoyal tradition, and who, as Prefect of Studies in the Codege in the first part of the eighteenth century, modeded his own teaching on the precepts and practices to be found at Port-Royal. Item 52, Causa Quesnelliana, would also have been wed thumbed by Thomas Innes. Pasquier Quesnel (1634-1719) was much admired by Innes as the embodiment of the Oratorian spiritual tradition and the author of the Reflexions Morales (1692 and subsequent editions), the most controversial Jansenist works since the Augustinus. Quesnel became the effective head of the Jansenist movement after the death of Antoine Arnauld in 1694. Since 1684 he had lived in exde in Belgium to escape persecution in France but in 1703, while France was allied to Spain in the War of the Spanish Succession, he was arrested on the orders of the King of Spain and imprisoned in the jad of the Archbishop of Malines. He escaped after a few months, fleeing to Amsterdam, but seizure of his papers led Louis XIV to believe that he was the mastermind behind a far-flung conspiracy against him. Jesuit theologians and others, such as Fenelon, conducted a violent campaign against Quesnel, calling for his condemnation by Rome, while his admirers put the case

James F. McMillan

Papers

Jansenists and anti-Jansenists in Eighteenth Century Scotland: The Unigenitus Quarrels on the Scottish Catholic Mission 1732—1746

Scottish catholics and the jansenist controversy: the case reopened

Thomas innes and the bull 'unigenitus'

Jansenism and the Scots College books in Paris