1 Dominic Aidan Bellenger, The French Exiled Clergy in the British Isles after 1789, Bath, 1986, p. 1-5.

2 Bernard Ward, « Douai », in The Catholic Encyclopedia, tome 5, New York, 1909.

3 Voir le chapitre « The Abandonment of Douay, 1792-1795 », in Henry Norbert Birt, Downside: The History of St Gregory’s School from its Commencement at Douay to the Present Time, London, 1902, p. 99-122.

4 Pour l’histoire du prieuré de Dieulouard, voir Justin McCann et Columba Carey-Elwes (sous la direction de), Ampleforth and its Origins: Essays on a Living Tradition by Members of the Ampleforth Community, London, 1952, p. 81-214.

5 L’abbaye anglaise rétablit une petite présence à Douai en 2005, en ouvrant une Maison Saint-Benoît, qui est attachée à l’église Saint-Pierre.

6 Pour cette histoire mouvementée entre 1762 et 1795, voir Hubert Chadwick, St Omers to Stonyhurst: A History of Two Centuries, London, 1962, p. 281-383.

7 T. Corcoran, The Clongowes Record, 1814-1932 (With Introductory Chapters on Irish Jesuit Educators, 1564-1813), Dublin, 1932, p. 39-59 ; Peter Costello, Clongowes Wood: A History of Clongowes Wood College, 1814-1989, Dublin, 1989, p. 16-24.

8 Judith Champ, William Bernard Ullathorne, 1806-1889: A Different Kind of Monk, Leominster, 2006, p. 353-384. Lettre d’Ullathorne à Newman, 4 février 1870 : « For my part, I have quietly, and in private maintained that I should not oppose a calm and moderate definition, provided it was duly balanced by strengthening the authority of the Episcopate, provided also it was duly limited so as to save us from enthusiastic and fanatical interpretations. » (ibid., p. 372).

9 « That the sacrifice of the Mass and the invocation of the blessed Virgin Mary, as now practised in the Church of Rome, are impious and idolatrous. » Cette abjuration est dorénavant supprimée. Cependant, le nouveau serment est encore marqué par une prévention contre Rome. Ainsi, en prêtant le serment, on récuse explicitement toute autorité du pape dans le domaine politique, soit directe soit indirecte. De plus, malgré le retour des congrégations religieuses installées en France et ailleurs aux îles Britanniques, plusieurs dispositions de l’acte de 1829 visent carrément la suppression des congrégations religieuses masculines, et les jésuites y sont dûment mentionnés. Mais ces dispositions ne seront jamais mises en vigueur. Voir Sidney Z. Ehler et John B. Morrall, Church and State through the Centuries : A Collection of Historic Documents with Commentaries, London, 1954, p. 254-270.

10 Oliver MacDonagh, The Hereditary Bondsman : Daniel O’Connell, 1775-1829, London, 1988, p. 19-29, 34-35, 41-44, 100-101, 150 ; Oliver MacDonagh, The Emancipist : Daniel O’Connell, 1830-47, London, 1989, p. 23-26, 314-318.

11 Edward Norman, The English Catholic Church in the Nineteeeth Century, Oxford, 1984, p. 6-7. Voir également John Bossy, The English Catholic Community, 1570-1850, London, 1975, p. 295-322, 423-427.

12 T. C. Barker et J.R. Harris, A Merseyside Town in the Industrial Revolution : St. Helens, 1750-1900, London, 1959, p. 174, 332 n., 392, 420-426, 465 ; The Catholic Directory of England and Wales (annuaire).

13 Lytton Strachey – le biographe qui faisait partie du groupe de Bloomsbury – a accordé la première place au cardinal Manning dans les quatre portraits qui forment son best-seller Eminent Victorians (les trois autres étant Florence Nightingale, Thomas Arnold, le recteur de la « public school » de Rugby, et le général Gordon). Acerbe et ironique, cet athée, qui se veut pourfendeur de l’esprit sérieux de l’époque victorienne, ne peut pas cacher la grandeur de la figure de Manning. Ainsi sa description de ses funérailles : « The funeral was the occasion of a popular demonstration such has rarely been witnessed in the streets of London. The route of the procession was lined by vast crowds of working people, whose imaginations, in some instinctive manner, had been touched. Many who had hardly seen him declared that in Cardinal Manning they had lost their best friend. » Pourtant, Strachey se moque de ce respect. Voir Lytton Strachey, Eminent Victorians (London, 1918), The Definitive Edition, London, 2002, p. 106. Voir également dans cette édition la postface critique de David Newsome. Celui-ci démontre les failles de Strachey en tant qu’historien et, en somme, l’injustice de son portrait de Manning – ibid., p. 109-116.

14 Pour tout qui touche au Rambler, voir Josef L. Altholz, The Liberal Catholic Movement in England: The ‘Rambler’ and its Contributors, 1848-1864, London, 1962.

15 Altholz, The Liberal Catholic Movement in England, p. 83-112 ; Champ, William Bernard Ullathorne, p. 248-252.

16 John Henry Newman, Apologia pro vita sua (London, 1864), London, 1994, p. 254 : « Liberty of thought is in itself a good ; but it gives an opening to false liberty. Now by Liberalism I mean false liberty of thought, or the exercise of thought upon matters, in which, from the constitution of the human kind, thought cannot be brought to any successful issue, and therefore is out of place. Among such matters are first principles of whatever kind; and of these the most sacred and momentous are especially to be reckoned the truths of Revelation. Liberalism then is the mistake of subjecting to human judgment those revealed doctrines which are in their nature beyond and independent of it, and of claiming to determine on intrinsic grounds the truth and values of propositions which rest for their reception simply on the external authority of the Divine Word. »

17 À ce sujet, voir Terence Kenny, The Political Thought of John Henry Newman, London, 1957 ; Crane Brinton, English Political Thought in the Nineteenth Century, London, 1933, p. 148-164.

18 John Henry Newman, A Letter addressed to His Grace the Duke of Norfolk on the Occasion of Mr Gladstone’s Recent Expostulation, London, 1875, p. 72-73 : « Now, is not this accusation of a very wholesale character? Who would not understand it to mean that the Pope had pronounced a universal anathema against all these liberties in toto [free speech, free writing, a free press, toleration of non-conformity, liberty of conscience], and that English law, on the contrary, allowed those liberties in toto, which the Pope had condemned. But the Pope has done no such thing. The real question is in what respect, in what measure, has he spoken against liberty: the grant of liberty admits of degrees. Blackstone [Commentaries on the Laws of England] is careful to show how much more liberty the law allowed to the subject in his day, how much less severe it was in its safeguards against abuse, than it had used to be ; but he never pretends that it is conceivable that liberty should have no boundary at all. The very idea of political society is based upon the principle that each member of it gives up a portion of his natural liberty for advantages which are greater than that liberty. »

19 Ibid., p. 66 : « Certainly, if I am obliged to bring religion into after-dinner toasts (which indeed does not seem quite the thing) I shall drink to the Pope, if you please—still to Conscience first, and to the Pope afterwards. »

20 Newman, L’Apologia pro vita sua, p. 252 : « I have been asked to explain more fully what it is I mean by ‘Liberalism’ … An explanation is the more necessary, because such good Catholics as Count Montalembert and Father Lacordaire use the word in a favourable sense, and claim to be Liberals themselves… If I hesitate to adopt their language about Liberalism, I impute the necessity of such hesitation to some differences between us in the use of words or in the circumstances of country ; and thus I reconcile myself to remaining faithful to my own conception of it, though I cannot have their voices to give force to mine. »

21 Le Comte de Montalembert, L’Église libre dans l’État libre. Discours prononcés au Congrès catholique de Malines, Paris, 1863, p. 70 : « C’est pourquoi il ne faut jamais cesser de répéter les fortes paroles écrites, il y a vingt ans, par celui qui est devenu le plus illustre de nos évêques… “Nous acceptons, nous invoquons les principes et les libertés proclamés en 89… Vous avez fait la révolution de 1789 sans nous et contre nous, mais pour nous, Dieu le voulant ainsi malgré vous.” »

22 Gertrude Himmelfarb, Lord Acton: A Study in Conscience and Politics (Chicago, 1953), San Francisco, 1993, p. 69-75, 82-83, 143-144, 170.

23 Himmelfarb, Lord Acton, p. 95-128 ; J. Derek Holmes, « Newman’s attitude to ultramontanism and liberal Catholicism on the eve of the first Vatican Council », in Aidan Hastings (sous la direction de), Bishops and Writers: Aspects of the Evolution of Modern English Catholicism, Wheathampstead, 1977, p. 15-33.

24 John Emerich Edward Dalberg-Acton, Lectures on the French Revolution, London, 1910, p. 3-5, 109-125, 141-173.

25 Himmelfarb, Lord Acton, p. 89.

26 Roy Jenkins, Gladstone, London, 1995, p. 20-21, 48-49, 51-52, 74, 77, 98-99, 107, 112-114, 246, 298-300, 317, 319-320, 364-366, 391, 455, 567.