Inventing and Resisting Britain: Cultural Identities in by Murray G. H. Pittock (auth.)

By Murray G. H. Pittock (auth.)

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Extra info for Inventing and Resisting Britain: Cultural Identities in Britain and Ireland, 1685–1789

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45 Among the chief of the images of the old order was that of Astraea, the embodiment of justice, whose symbolism had strong links to both the caesaropapist ideology of Anglicanism (the monarch as church leader as type of eternal justice) and the image of the king as an agent of fertility: Astraea was virgo spicifera. This peculiarly effective icon was in turn significant through the conflation of the Blessed Virgin Mary, Queen of Heaven, with the virgin Astraea of Vergil's Fourth Eclogue, who heralds the arrival of Augustan justice to the troubled Roman world.

J. Connolly argues: much of the fall in Catholic landownership after 1704 was due to the conformity of proprietors or their heirs to the established Church ... Secondly, there was the substantial amount of land held on long leases by Catholic middlemen and tenant farmers: a less prestigious asset than outright ownership, but nevertheless one that brought with it economic advantage, social authority, and also - where there were Protestant undertenants - political influence. Whatever the truth of the matter, many Catholics did suffer.

Later, Scottish EpiscopalianJacobites founded a religious retreat at Rosehearty. Such thinking went on in the heartland of Scottish Episcopacy, whose mysticism 'flourished under foreign influences, and most of the authors whose works became popular belonged either to pre-Reformation or Roman Catholic Christianity'. 58 This desire to return to pre-Reformation practices is perhaps borne witness to in the 'Usages' controversy which divided the Nonjurors in the 1720s, and which centred round whether to restore Catholicizing practices (including the prayer for the faithful departed) to the liturgy: it was accompanied by debate over related issues, such as a desire to use Roman Catholic clerical dress.

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