AC 's mother was a Roman Catholic and the two attended church together for much of her childhood.AC felt a great comfort in attending mass with her mother and remembers, fondly, the smell of her mother's fake-fur coat and the sensation of lean[ing] into it all the time the priest was droning on. One of the first books she received as a young girl was an account of the lives of various saints and she remembers that she just wanted to eat it because of how luscious those pages were. Describing the illustrations and adornments of the saints, AC remembers how they all looked like jujubes. Despite her fond memories of attending weekly Mass with her mother, AC is no longer a practising Catholic and notes that she can't tolerate papal things in general.

Near the time of her marriage, CC converted to Catholicism , her husband's faith. From this point onwards she remained a devout Catholic.

Shortly before the revoking of the Edict of Nantes on 22 October (when as Protestants they would have lost their claim to tolerance and religious freedom) AD and her husband were received into the Roman Catholic Church as converts from Protestantism.

Two of the older children willingly followed their mother into the Roman Catholic Church. Florence and her twin went through the terrors of a first confession, but as she later put it, [h]uman nature does not like being slapped in the face, and both of them, but particularly Florence, were early sceptics and rebels. Her rebellion against Christian dogma (a male god with no female to accompany him) had begun at the age of three.

After her mother 's conversion Lady Gertrude Douglas (later GD ) lost no time in becoming a Catholic herself. She was received into the Church as soon as she arrived in France.

Edith Cooper and Katharine Harris Bradley (known as the poet MF ) were each received into the Roman Catholic Church.

GF felt that her parents and teachers had inculcated reverence in her for religious matters, yet had left her religious education imperfect and scanty. She gives a similar upbringing in religion to the heroine of her novel Too Strange not to be True, 1864. Nonetheless, in the extracts from her memoir published in the Life of Lady Georgiana Fullerton she makes her conversion sound inevitable. She there notes that TixallHall left on her a deep indelible impression of the Catholic traditions of which the place is full, and also mentions the early influence of reading François René Chateaubriand 's Catholic defence of Christianity, Génie du Christianisme. Of this book she says that the poetry of the ideas and of the style fascinated me.

AG 's parents were Irish Protestant land-owners whose estate, encompassing thousands of acres, was originally acquired in the seventeenth century. Her forebears were a mix of Irish and English, Catholic and Protestant. Her maternal grandmother, an O'Grady, belonged to a family that converted to Protestantism in the early eighteenth century, and her father's family, descended from a Church of Ireland clergyman, remained Protestant, though they did not match her mother's Evangelicism. Her maternal grandfather descended from a family of English settlers. AG placed particular value on a French Huguenot great-great-grandmother, Frances Algoin , from whom she inherited a much-loved diamond Maltese cross and a bible.

This turbulent, restless and divided family was also unusual in being of mixed religion. Ann's mother was a Protestant and her father a Catholic . They followed the same system proposed for a mixed marriage in Richardson 's Sir Charles Grandison, by which the girls were brought up as Anglicans and the boys as Catholics. In old age AH was on the most unloving terms imaginable with her neighbours, but wrote as if Christian belief was deeply important to her.

Brought up by a Roman Catholic foster-mother, sent to an Anglican mission school at thirteen and made to change her religion from one day to the next, she wrote later that for years she had harboured a terrible and blind hatred for missionaries and for the Christianity which they represented, and once I left the mission I never set foot in a Christian church again. She read deeply in Hinduism, found it very rich and deep in concepts compared with Christianity, and remained involved with it throughout her life. Always deeply spiritual in her interests and approach to life, she evolved her own religion, and was not afraid of inconsistency. She asked her son to call a Catholic priest when she died, which he did. Yet she rejected Christianity with its history of exclusions, preferring to see God not in specific places but in everything, cherishing a sense of worship for all life (though always acutely sensitive to what she saw as evil).

GMH had found the liberal and progressive ethos of Balliol a strain, and set himself against it. His Anglican practices became more and more high, to the extent of making confession and kissing the floor before an image of the Virgin Mary. In 1866 he converted to the Roman Catholic Church .

Born into the rising and prosperous English trading class, with strong gentry connections, SH was baptised into the Church ofEngland . Possibly out of loyalty to her dead father, who worked for the royal family, or reaction against the Dissenting religion and parliamentary politics of her stepfather, she became during the English Civil War an active supporter of the royalist cause and a convert for several years to RomanCatholicism . As a reconverted Anglican she devoted considerable energy to the welfare of her chosen church, but never lost her sympathy with Catholic practices.

Her husband, like her parents, was Roman Catholic . Despite periods when she neglected churchgoing or doubted her faith, she considered herself a Catholic to the end of her life. She was particularly devout in her last ten years.

Her family had been Roman Catholic back in 1605, at the height of Catholic unrest and persecution of Catholics in England.EL , however, came from a liberal Unitarian background: her father (to whom she was devoted) was brought up a Unitarian by his own father (who was strong in that faith), but later converted to the Church of England . EL was an Anglican with a special affection for Unitarians, and some indignation that despite their noble, generous, Christlike lives they were so often misrepresented as though they were not Christians at all. She was a committed Protestant who wrote with admiration of the parliamentarian and the Whig heroes of the mid and later seventeenth century. In 1873 she was deeply impressed by a meeting run by the US revivalists Moody and Sankey . In January 1881 she went through some kind of crisis in her faith (earnestly seeking the truth through a cloud of doubt) from which she was helped to recover by her cousin the Rev. Philip Newnham .

Brought up a Presbyterian , SM was received into the Anglo-Catholic church in 1972 (the year of her marriage and of her husband's appointment as a parish priest) and later became a Roman Catholic .

At seven, [l]ike every other little Catholic body, she was confirmed and made her first Communion. About this time, while endeavouring to achieve holiness, she felt her endeavour undermined or reversed by a startlingly mundane encounter with the Devil in her garden at home. By sixteen or earlier she was no longer a Catholic, but she was left with a sense of guilt.

A Roman Catholic , FM also developed an interest in spiritualism.

She was an Irish gentlewoman and apparently a Roman Catholic or ex-Catholic, though of heterodox tendencies. She goes into some detail in discussing the doctrines and practices of the Catholic Church, but is highly critical of them. On the one hand she once suspected a Jesuit plot against her; on the other hand she approves of the Reformation. She mentions a couple of supernatural experiences during her youth: one while sitting with her mother's dead body, and one when a visitation of well-dressed people became visible to her at night, whom nobody else could see.

MMG is a Roman Catholic , and commented in a 25 June 1990 interview with Susan Shaw Seiler that relations between Roman Catholics and Protestants in Belfast are very different from what they were when she was growing up: I didn't speak to a Protestant until I was twenty-two. It was just the way it was, you just didn't. . . . And now everything's quite open.

He came from an Irish Catholic family, though he spent much of his adulthood in England. Despite his Catholic upbringing, he lived like a Protestant and thought like a Deist.

In conversation she defended some of the seventeenth-century Puritans (notably Richard Baxter ) and referred to my old friends at the Port-Royal .

Brought up a Catholic , KOBlost her faith while still at school; however, even without intellectual belief, she retained a strong emotional attachment to the religion of her forebears. Lorna Reynolds calls her a Catholic agnostic.

AS has been discussed as a religious writer who, slightly ahead of her time, intuited the need for a feminist revision of patriarchal monotheism. She centred a play on the Roman Catholic Mass, and some of her poems dwell on the body of the Virgin Mary as well as that of Christ. She refused to talk about her personal religious beliefs, which gathered strength over her lifetime. The protagonist of her unfinished novel jokingly expresses her indecision: Last year I was almost a Catholic by choice, but decided it would be too flashy a move and perhaps Jesus would understand my feelings for him although I was not a member of His Church.

Scholarly debate continues to rage on the question of whether WS subscribed to the Church of England or whether he adhered to the minority and persecuted Old Religion of Catholicism . Supporters of the Catholic thesis include Michael Wood and Richard Wilson .Germaine Greer strongly disagrees with what she calls dismissively the elaborate argument that seeks to prove that Shakespeare was as Catholic as the pope.