This article examines the involvement of young people in recusancy in Elizabethan England. It explores how two issues – the meaning of recusancy and the appeal of religion (specifically Catholicism) to youth – can illuminate each other. After looking at some of the evidence for the role of recusancy in juvenile experiences of Catholicism, the article focuses on three contrasting cases which illustrate young people's engagement with recusancy and Catholicism, and how it was interpreted by adult authorities, Catholic and Protestant: a case of recusant proselytising by the young men of a gentry household, as reported to the Privy Council; the alleged visions of fourteen-year-old Elizabeth Orton in Flintshire in 1581; and the autobiographical testimony of Robert Colton, a recusant youth imprisoned in London's Bridewell in 1595–6. It is argued that including recusancy will help us to better understand the complexity of youthful engagement with religion in early modern England, and also to appreciate the implications of recusancy.

Political and economic circumstances in Europe and the Civil War (1642–1660) in England so reduced the funds of the English Benedictine nuns of Cambrai that they were unable to provide for the community. Against sound advice they went ahead with a filiation in Paris in 1651. Thanks to the contacts of Dame Clementia Cary and their chaplain, Dom Serenus Cressy, community life began in rented accommodation in 1652. They moved six times before being enabled to purchase their own property in 1664. This was made possible by the messieurs of Port Royal with whom the community continued to have close ties, although they never seem to have been tainted with Jansenism. Novices were always recruited from England and their dowries and associated gifts and bequests were essential, but the survival of several account books reveals the extent and variety of the support the community enjoyed in Paris.

Bryant Barrett (c.1715–1790) was a Catholic tradesman who managed to become affluent enough to be able to collect a library of nearly 2,000 volumes. His library catalogues are still extant and the aim of the present article is to analyse these in order to get an insight into the intellectual world of an eighteenth-century RC self-made man. There are a number of catalogues of institutional RC libraries and the occasional catalogue of an RC clergyman, but as far as we know the Barrett catalogues are a unique register of the books possessed by an ‘ordinary’ RC layman. The traditional picture of eighteenth-century English Catholic life is that of a dwindling community with a rather provincial and conservative outlook on life. Heroic martyrdom was a feature of the past: ordinary life entailed guarding against modern enlightenment views and – towards the end of the century – internal discussions about the concessions necessary to achieve Catholic emancipation. Barrett's library modifies this picture in a number of ways: it reveals an eminently practical man who was also an intellectual, someone interested in the past, loyal to his faith, knowledgeable about the latest developments in industry and science, intrigued by perspectives opening up through exploration and travel, fascinated with new developments and ideas. Barrett was a both a devout Roman Catholic and a well-read man of the world.

Elizabeth Inchbald's A Simple Story (1791) was the first novel written by an English Catholic with Catholic characters. It was set in the world of the Catholic gentry, a world that Inchbald knew well from her upbringing in Suffolk on a farm adjacent to the estate of an ancient Catholic family. Inchbald herself acknowledged that one of the book's characters, the ex-Jesuit Sandford, was based on an individual from her childhood, and some effort has been made by Inchbald scholars (notably Patricia Sigl and Michael Tomko) to research her Catholic background and the Gage and Rookwood families whose history may have inspired aspects of the novel. However, the Gage family's papers have not been considered for the light they can throw on Inchbald and the eighteenth-century Catholic community in Suffolk. These sources contain references to the Simpson family and have the potential to enliven our understanding of the immediate environment of Inchbald's youth. This article corrects misconceptions transmitted by James Boaden and other biographers of Inchbald, proposes a new identity for the man who became the model for Sandford, and draws attention to possible correspondences between the circumstances and relationships of the Gage family and the characters in A Simple Story.

This paper challenges the idea that harmonious relations prevailed amongst Bath's various religious denominations during the ‘Age of Reform’, from the 1820s to the 1860s. It reveals instead that the public expression of anti-Catholic opinion was a regular feature of the city's political scene in this period. An anti-Catholic ‘crusade’, directed against such local targets as Prior Park and Downside colleges, and ‘Popery’ in general, was sustained by a variety of local organizations and national organizations that had branches in Bath, as well as prominent Tory activists resident in the city. Many Irish-born evangelical clergymen played a prominent role in this crusade. It is not surprising, given the prominence of Irish clergymen in Bath's anti-Catholic movement, that protests against the state endowment of Maynooth College were popular with the city's anti-Popery activists; furthermore, several proselytizing organizations whose principal aim was the conversion of Ireland's Catholics to the Protestant faith had a permanent base in Bath. The perceived iniquitous effects of ‘Popery’ in Ireland formed part of the anti-Catholic crusade's propaganda message. While the anti-Popery cause appealed particularly to the city's Church of England community, with many of its clergymen and prominent lay Anglicans to the fore of the anti-Catholic agitation, it attracted support from all sections of Protestant society.