CB 's mother practised strict Catholic ism while her father, who came from a fundamentalist dissenting home, professed agnostic beliefs. Raised and educated in the Catholic faith, CB married an English Roman Catholic. In regard to her parents' mixed marriage, she comments, love can win through all.

All that came to her, she believed, came by illumination because of a past birth, and because she pushed [herself] on to a point of spiritual evolution somewhat in advance of the rest of [the] race, but to which all can attain in time who have really once been initiated.AK also held that the mysteries of the Catholic Christian Church were based on ancient truths of the Bacchic mysteries. That is, she believed in Christianity not as the sole religion but as related to and co-existing with other religions. Her beliefs therefore align, though in an unusual manner, with those of a Catholic mystic.

The family was somewhat rigidly Quaker . As a girl MH entertained rebellious feelings about the severity of their religion, their ban on stylish clothes and artistic beauty. Early in her marriage she felt drawn to the Catholic faith, and she later flirted with spiritualism, mesmerism, and various Christian sects. She left the Society of Friends in 1847, shortly before her mother's death in May 1848, and eventually became a Catholic.

When UT travelled to Florence to visit cousins in 1907, she found herself attracted to the Catholic faith; she later converted to Roman Catholicism . She had previously studied various Eastern religions, including Buddhism, Bushido, and Shinto.

During her second marriage MB took up with spiritualist practices such as automatic writing. Near the end of her life, she became a convinced Anglo-Catholic . Naomi Royde-Smith (herself a Catholic convert) suggested that Butts went further than that. Her testimony that MBcame at last to rest and hope in the faith of the Catholic Church unmistakably implies reception into the Roman Catholic Church , but this is not corroborated by other sources.

She was baptised a Roman Catholic , though her family did not practise: this was called being a wooden Catholic. The interdenominational hatred in the area was fierce and dangerous. After her first confession, Catherine suffered from terrifying nightmares, dreaming that she had died and was going to hell. As a teenager, already burdened with a load of religious guilt, she had for a while a love affair with the Catholic church. During her adulthood Catherine lived in constant struggle with her religion, which she despised intellectually but needed emotionally. Again and again, over her husband's heretic status, her miscarriages, and the subsequent medical need for contraception, she felt it had failed her. But after years as something close to an anti-Catholic, she died with the rites of the Church.

She had first sought spiritual advice from a Benedictine monk in January this year. She was later confirmed by an Anglo-Catholic Bishop, and for some time practised Anglicanism of this type.

Her father, a Protestant, called Catholicism a good religion for a girl. From domestic activities with her Italian mother and maids in what she terms the basement world of female secrets, she learned about Catholic superstition, boyfriends and the preparation of food, as well as the ways in which the saints are helpful in one's life. She left the Catholic Church when she went to Oxford , but it was a wrenching decision. Presently, she considers herself a Catholic agnostic, and is more at peace with her Catholic roots than formerly.

She left the Dublin cousin because she hated his Quaker religion. Naturally vivacious, this teenaged widow found her cousin's gloomy sense of sorrow and conviction, and his disapproval of singing and dancing more than she could bear. She made friends with an older woman and her two daughters who were Roman Catholics , and flirted with the idea of conversion. She attended some Catholic services, received instruction from a priest, and let him hear her confession; but when he enumerated the points to which she would have to give credence, she pulled back. She thought some articles of belief ridiculous stuff, but the real sticking points were the requirements to swear a Jacobite allegiance to the Pretender as rightful king, and to accept that those who died outside the Catholic Church would be damned, which she could not believe of her mother.

In her youth AB had a cousin who faithfully attended Mass. She later built friendships with several Anglican and Catholic clergy, visited monasteries in China and Albania during her travels, and eventually became a Roman Catholic herself.

Lady Falkland 's four youngest daughters grew up while their mother was still nominally a Protestant and their father, as Lord Lieutenant of Ireland, was systematically persecuting Catholics. After his death they lived as Protestants with their now Catholic mother, loyally refusing to leave her house for that of their Protestant eldest brother until they were made to. Having converted in secret to Catholicism, they helped abduct their little brothers (at the boys' own request) to smuggle them out of the country to a Catholic education abroad. Later, the sisters joined the Benedictine Order of nuns.

For a year of her childhood she was brought up by High Anglican aunts; but she remained ecumenical and open-minded in her attitude to religion. In 1943 she wrote that if she believed in anything, it was in the individual who recognises brotherhood and yet retains his individuality, being filled with it; and I think this is what I mean by God . . . God as life. To this she added another belief: in freedom of the spirit, free from its preoccupation with materialism. She was at this date strongly against any societies or sects or institutions, and argued that the greatest thinkers, even those who began as members of sects, in time discarded them. Years later, however, she joined the Roman Catholic Church .

Born into the English professional class, GG became a RomanCatholic because of the woman he married. He always remained a Catholic, but his novels frequently treat the pain of conflicted religious belief, and late in life he sometimes called himself a Catholic atheist.

CG remained a member of the Church of England (with Low Church or Evangelical sympathies) although her first husband was a Dissenter and she often felt in Wales that the Dissenters were doing a better job than the Anglicans. She was firmly, even violently anti-Catholic. When John Guest bought his Dorset estate she was deeply concerned to find the incumbent of Canford guilty of Puseyite or Tractarian sympathies, and she was emotionally distraught when a nephew and his Catholic wife entertained a Catholic bishop (a new phenomenon in Britain) at Dowlais House.

When she was thirteen or fourteen EJ first began to question the Roman Catholic faith in which she was being brought up. But she remained a faithful (though troubled) Catholic, always closely concerned with religion in her writing as well as in her life. She was a little suspicious of introspection, feeling it right to examine her conscience but not to examine her identity. She wrote that to call herself a believing Catholic was not neatly labelling herself. But [b]earing the name of a great religion implies a truly terrible responsibility towards others, towards this suffering planet.

She says she was indifferent to religion as a child, and was attracted to churches more by atmosphere than by any religious practice.On atmosphere, she leaned to the Catholic Church (she had first cousins who were Catholics), loving its smell and feel, the fact that it was warm and embracing, whereas in the antiseptic atmosphere and emptiness of Church of Ireland buildings, you felt terribly alone and confronted with God.Her parents did not have either her or her brother christened when they were born—an omission that carried a terrible social stigma.Jennifer then acquired the awful mythology of Limbo from her Catholic friends, and she and her brother were christened after she refused to go to school on her bicycle for six weeks, believing that she would go straight to Limbo where [she] would spend a horrible Eternity if she fell off and was run over by a tram. Commentator Rachael Sealy Lynch regards Johnston as influenced by her at least nominal membership in the Church of Ireland at a date when an Irish Protestant had become an anomaly.

Shortly after her first release from prison, Irish nationalist Constance, Countess Markievicz, became a Roman Catholic .

She said she joined the Catholic Church because of its administration of morals. Other Christian churches or sects . . . have the legislation of Christian morality but they do not enforce the law. The Catholic Church administers it by means of her Sacraments, that of the Confessional especially. Biographer June Badeni writes that many misunderstood AM 's nature and called her a cold woman, all brain and no feelings, while in actual fact, [h]er passionate nature and the violence of her emotions frightened her. She therefore made the Catholic Church her legislator of control and discipline.

FN experienced a time of religious rebirth after receiving another call from God on 7 May 1852. That summer and autumn, as her disillusionment with the Anglican Church increased, she considered becoming a Roman Catholic . She thought the Roman Catholic Church offered women more opportunities, especially within Catholic orders that provided work, training for that work, sympathy and help in it, such as [she] had in vain sought in the Church of England . Ultimately she remained in the Anglican church, but within it she established her own personal sense of faith, based on scientific analysis, personal experience, and intellectual investigation. She wrote in her diary: I have remodelled my whole religious belief from beginning to end. I have learned to know God. I have recast my social belief; have them both ready written for use, when my hour is come.

Mary Anne Galton (although she stoutly resisted the attempts of Catholic nuns to convert her) had some close Roman Catholic friends, including a daughter of the Berrington or Berington family. In the 1780s she attended the Catholic Mass being celebrated by the charismatic and unorthodox Joseph Berington at a Staffordshire mission. She left an account of Berington's impressive presence and deep, majestic voice.

AS 's Catholic childhood was an apparent anomaly in twentieth-century Inverness, her family being one of only four Catholic families in a long street. Her particular Catholicism was, as she calls it, a more liberal post-Sixties Catholicism that nevertheless held prejudices about the queer community and an enduring fixation on money, on how much you can get out of the masses. In a 2002 interview, Smith claimed to have ceased being a practising Catholic around fifteen years earlier (which would locate the change during her study at Cambridge). However, the capacity of Catholicism for literary remediation might anticipate elements in Smith's writing. Considering her place in the new Gothic and her fascination with transformation and substitution, practices like transubstantiation could signify, for Smith, how what you need for sustenance at its most basic level can become the most meaningful thing ever. She has said: I was brought up to believe that things could be different, and that what we look at might be more than itself . . . and what looks like metaphor can be a force of world-changing, soul-changing potential.

Her father belonged to and participated in the local affairs of the Church of England (into which Jane was baptised), but her mother's family had a tradition of Roman Catholicism , to which as an adult she converted. Her parents may have had a fully mixed marriage, or may have lived a situation shared by many Catholic families at the time, in which the mother kept the faith alive while the father maintained his civil rights by outwardly conforming.

Her father was, at least nominally, a Catholic, like innumerable generations before him. Her part-Jewish mother, baptised a Protestant, had to convert before her marriage. In childhood SB acquired briefly an intense Roman Catholic spirituality, but her interest did not survive discovering that her gender barred her from being an altar-boy. Later she took against religion, simple as that: disliked it, didn't believe it, didn't want to.