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This work describes how John Lingard (1771-1851) postulated and applied for the first time in England, the main principles and methodology of modern source criticism in his "History of England" (1819-30). His work is compared and contrasted with other English historians,
Serving as a kind of apology for Lingard, this volume follows the 19th-century English historian's career, with many quotes from his work, and frequent rejoinders on his astute perception of history, uncolored by nationalism, religious belief, or political inclination. Jones champions Lingard as a cool-headed revisionist when other historians were ardent nationalists. Jones wrote his dissertation on Lingard in the 1950s and returned to the practice of history (and historiography) following his retirement from a "30-year headship of a Comprehensive school in South Wales (UK)." Distributed by ISBS. Annotation copyrighted by Book News, Inc., Portland, OR
Born in the 1700s, John Lingard was an English historian, best known for his 8 volume series, The History of England: From the First Invasion by the Romans to the revolution in 1688. Most previously published biographies about Lingard present a fairly standard portrait of the historian as an unbiased filter of primary historical sources that are somehow allowed to speak for themselves. Thereby it is argued in these previous works that Lingard was a balanced historian.The aim of John Lingard: The Historian as Apologist however is to demonstrate that Lingard was a far more complicated author and character who, while he may have appeared unbiased to the Protestant and Catholic establishments, worked tirelessly to promote the acceptableness of Roman Catholics in the politically reforming climate of the early 19th century – without appearing to do so.Dr. Cattermole’s carefully researched biography will appeal to scholars and general readers who are interested in Roman Catholicism and the history of the 19th century.
For almost 400 years, Roman Catholics have been writing about the English Reformation, but their contributions have been largely ignored by the scholarly world and the reading public. Thus the myths of corrupt monasteries, a 'Bloody' Mary, and a 'Good' Queen Bess have established themselves in the popular mind. John Vidmar re-examines this literature systematically from the time of the Reformation itself, to the early 1950s, when Philip Hughes produced his monumental Reformation in England.
Two eminent scholars of historiography examine the concept of national identity through the key multi-volume histories of the last two hundred years. Starting with Hume’s History of England (1754–62), they explore the work of British historians whose work had a popular readership and an influence on succeeding generations of British children.
From the Wolfson Prize-winning author of God's Architect: Pugin and the Building of Romantic Britain Between the fall of the Bastille in 1789 and the opening of the Great Exhibition in 1851, history changed. The grand narratives of the Enlightenment, concerned with kings and statesmen, gave way to a new interest in the lives of ordinary people. Oral history, costume history, the history of food and furniture, of Gothic architecture, theatre and much else were explored as never before. Antiquarianism, the study of the material remains of the past, was not new, but now hundreds of men - and some women - became antiquaries and set about rediscovering their national history, in Britain, France and Germany. The Romantic age valued facts, but it also valued imagination and it brought both to the study of history. Among its achievements were the preservation of the Bayeux Tapestry, the analysis and dating of Gothic architecture, and the first publication of Beowulf. It dispelled old myths, and gave us new ones: Shakespeare's birthplace, clan tartans and the arrow in Harold's eye are among their legacies. From scholars to imposters the dozen or so antiquaries at the heart of this book show us history in the making.
In this wide-ranging book, Professor Eamon Duffy explores the broad sweep of the English Reformation, and the ways in which that Reformation has been written about. Tracing the fraught history of religious change in Tudor England, and the retellings of that history to shape a protestant national identity, once again he emphasizes the importance of the study of late medieval religion and material culture for our understanding of this most formative and fascinating of eras. Getting to grips with the misconceptions, discontinuities and dilemmas which have dogged the history of Tudor religion, he traces the lived experience of Catholicism in an age of upheaval: from what it meant to be a Catholic in early Tudor England; through the nature of militant Catholicism at the height of the conflict; to the after-life of Tudor Catholicism and the ways in which the 'old religion' was remembered and spoken about in the England of Shakespeare. Duffy writes at all times with grace, elegance and wit as he questions prejudices and myths about the Reformation, to demonstrate that the truth about the past is never pure nor simple.
In 1829 Robert Southey published a book of his imaginary conversations with the original Utopian: Sir Thomas More; or Colloquies on the Progress and Prospects of Society. The product of almost two decades of social and political engagement, Colloquies is Southey’s most important late prose work, and a key text of late 'Lake School' Romanticism. It is Southey’s own Espriella’s Letters (1807) reimagined as a dialogue of tory and radical selves; Coleridge’s Church and State (1830) cast in historical dramatic form. Over a series of wide-ranging conversations between the Ghost of More and his own Spanish alter-ego, ‘Montesinos’, Southey develops a richly detailed panorama of British history since the 1530s– from the Reformation to Catholic Emancipation. Exploring issues of religious toleration, urban poverty, and constitutional reform, and mixing the genres of dialogue, commonplace book, and picturesque guide, the Colloquies became a source of challenge and inspiration for important Victorian writers including Macaulay, Ruskin, Pugin and Carlyle.
James Anthony Froude remains one of the most commonly referenced and frequently cited of Victorian public intellectuals. Known to intellectual historians as the author of a monumental History of England in the sixteenth century and as a key exponent of Victorian religious doubt, he is also frequently referenced as the author of a series of scandalously provocative novels and of a hugely controversial biography of Thomas Carlyle. Historians of the British Empire and of Ireland have frequently been compelled to address his sometimes outrageous (but often representative) historical writings. Scholars of mid-Victorian politics have no less often turned to Froude as a typical representative of Victorian fears of democracy, while more recently students of political thought have identified him as an early representative of a new form of Commonwealth civic republicanism. Yet for all that Froude remains a strangely marginalised, fragmented, and neglected figure. Ciaran Brady now addresses this remarkable gap. Based on a thorough critical examination of all of Froude's published works - many of which have been discovered and identified here for the first time - and supplemented by intensive research into Froude's private and widely scattered manuscript materials, he offers the first sustained study of Froude's life and thought. Against the common assumption that Froude's life can be divided along simple lines - the sometime enfant terrible who aged into a respectable man of letters - he argues that there was a deeper coherence underlying everything he wrote from the scandalous productions of the 1840s to the authoritative university lectures of the 1890s. In addition to providing a study of a major but neglected nineteenth century intellectual, Brady offers a critical analysis of the impulses, the aspirations, and the unquestioned assumptions underlying the Romantic project of personal renovation, and an alternative view of that unique phenomenon known as 'the Victorian sage'.
Long ghettoized within British and Irish studies, Catholicism and Recusancy in Britain and Ireland demonstrates that, despite many challenges and differences among them, English, Scottish, Welsh, and Irish Catholics formed strong bonds and actively participated in the life of their nations and their Church.