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Reconsidering Catholic Lay
Womanhood

This book offers a new perspective on the often-overlooked lives of lay women
in the English Roman Catholic Church. It explores how over a century ago in
England some exceptional Catholic lay women – Margaret Fletcher, Maude
Petre, Radclyffe Hall, and Mabel Batten – negotiated non-traditional family
lives and were actively practicing their faith, while not adhering to perceived
structures of femininity, power, and sexuality. Focusing on c. 1880–1930,
a time of dynamism and change in both England and the Church, these re-
markable women represent a rethinking of what it meant to be a lay women
in the English Roman Catholic Church. Their pious transgressions demon-
strate the multiplicity of ways lay women powerfully asserted aspects of their
faith while contravening boundaries traditionally assumed for them in an os-
tensibly patriarchal religion. In fact, the Church could be a place for expres-
sions of unconventional religiosity and reinterpretations of womanhood and
domesticity. Connecting together the lives of these women for the first time,
this work fills a lacuna in the scholarship of modern Catholic and gender his-
tory. Drawing from private collections and numerous archives, it illustrates
the surprising range of modes of Lived Catholicism and devotion to faith.
Students and scholars of Catholicism, gender, and LGBTQIA+ studies will
find significant merit in a book that assigns lay women a more prominent
role in the English Catholic Church and offers examples of the flexibility of
Roman Catholicism.

Kathryn G. Lamontagne is a lecturer at Boston University where she teaches

history and social sciences.
Routledge Studies in Religion

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Edited by Galina M. Yemelianova and Egdūnas Račius

Christian Orthodox Migrants in Western Europe

Secularization and Modernity through the Lens of the Gift Paradigm
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Muhammad Iqbal & Said Nursi
Mahsheed Ansari

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religion/series/SE0669
Reconsidering Catholic Lay
Womanhood
Pious Transgressors in Late Nineteenth
and Early Twentieth Century England

Kathryn G. Lamontagne
First published 2024
by Routledge
4 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
and by Routledge
605 Third Avenue, New York, NY 10158
Routledge is an imprint of the Taylor & Francis Group, an informa
business
© 2024 Kathryn G. Lamontagne
The right of Kathryn G. Lamontagne to be identified as author of this
work has been asserted in accordance with sections 77 and 78 of the
Copyright, Designs and Patents Act 1988.
All rights reserved. No part of this book may be reprinted or
reproduced or utilised in any form or by any electronic, mechanical,
or other means, now known or hereafter invented, including
photocopying and recording, or in any information storage or retrieval
system, without permission in writing from the publishers.
Trademark notice: Product or corporate names may be trademarks
or registered trademarks, and are used only for identification and
explanation without intent to infringe.
British Library Cataloguing-in-Publication Data
A catalogue record for this book is available from the British Library

ISBN: 978-1-032-26770-8 (hbk)

ISBN: 978-1-032-29286-1 (pbk)
ISBN: 978-1-003-30086-1 (ebk)
DOI: 10.4324/9781003300861

Typeset in Sabon
by KnowledgeWorks Global Ltd.
For my parents, who always had faith in me

For Charlie and Rick, who love me the most

&

Providence
Contents

Acknowledgments viii
List of Abbreviations xi
Terminology xii

Introduction 1

1 Catholicism and Lay Womanhood 21

2 Margaret Fletcher: A Middle-Class Convert 56

3 Maude Petre: Modernism, Cohabitation, and Respectability 88

4 The Society Sapphists: Mabel Batten and Radclyffe Hall 124

Conclusion: Making Connections among Lay

Catholic Women 158

Bibliography 164
Index 185
Acknowledgments

This book is the result of many years of research that began when I first
moved to the Southeast of England from New England over 20 years
ago. As a newcomer, later as an ex-patriate, then immigrant, and finally a
naturalised British citizen, I was incredibly curious about the position of
the Catholic faith in my new country. This book is the result of taking the
time to understand the culture and sensibilities of my new home, while
considering the true catholic, or “universality” of the Catholic faith. My
curiosity was nurtured by a great number of academics, archivists, English
Catholics, priests on both sides of the ocean, and, of course, my family and
friends.
Boston University – on both sides of the Atlantic – has been my “home”
since 2005 and provided the impetus for the manuscript research. Par-
ticular thanks must be extended to the staff at Boston University London
(Michael Peplar and Alison Campbell) for offering me a working home
at their campus – which remains a home thanks to Christine Goodfel-
low. My advisor at Boston University, Arianne Chernock, has been a
great support and mentor to me and I am so grateful that we were paired
together at BU. Her never-diminishing patience, kindness, and frequent
feedback have been crucial in moving this project forward to comple-
tion. Weekly conversations with other scholars of religion in the social
sciences at BU’s Institute on Culture, Religion & World Affairs under
the leadership of Timothy Longman have provided an excellent oppor-
tunity for feedback on drafts of various parts of this book in the past
two years. I am grateful to Jay Corrin, Lynn O’Brien-Hallstein, Deeana
Klepper, Maria Gapotchenko, Cathal Nolan, and Natalie McKnight at
BU for their insights, comments, friendship, and mentorship. The Divi-
sion of Social Sciences at BU’s College of General Studies is an incredibly
collegial place to work. I am grateful to have colleagues in our interdis-
ciplinary teams who are supportive of scholarship and teaching. I think
I have almost taught a generation at BU, and each student remains with
me in some way. Their enthusiasm for the future continues to delight me,
despite that I remain in the past.
 Acknowledgments ix

I am indebted to many, many people in England. In London, Cara Lan-

caster, the great granddaughter of Mabel Batten, kindly allowed me ac-
cess to her home, her kitchen table, and family papers. Even today, when
I pass by her door on a London bus, I am reminded of the importance
of family and memory. My deepest thanks to her and the entire Harris
family.
Institutional support was provided by archivists at the Westminster Dioc-
esan Archives who patiently helped me search through many (many!) boxes
for materials on the case studies. The archivists at the Southwark Diocesan
archive were kind enough to assist me with some of the more difficult hand-
writing in materials located there. This proved to be an infinite help when
going through the reams of primary materials from Maude Petre at the British
Library in Manuscripts.
Other assistance was gratefully received from the Ransom Center at the
University of Texas, numerous Roman Catholic priests in the United States
and Britain for clarification on matters of dogma and doctrine, Cambridge
University Library Services (Manuscripts Reading Room), the staff at the
London Library, Highgate Cemetery, the Daughters of the Heart of Mary,
the Catholic Women’s League, and the Institute of Education Library at the
University of London.
Most recently, the Catholic Record Society and Avril Baigent’s Lived Ca-
tholicism group from the Center for Catholic Studies at Durham have be-
come integral parts of my English Catholic life. I look forward to attending
these conferences. I also would like to acknowledge many helpful conversa-
tions with female scholars of religious studies that I hold in high esteem:
Nancy Ammerman, Maria Power, Pamela Walker, and Joy Dixon. Thank you
for all your comments and urging me on in support of my work. All errors
or moments overlooked and controversial choices made in the manuscript
remain my own.
Other thanks must be extended more widely. First, the brilliant Benjamin
Hannavy-Cousen provided editing support throughout the early stages
of the process – thank you for all your help. Further, Providence Col-
lege’s Dominican Friars educated me in Catholic Social Thought, theol-
ogy, history, and epistemology. This book could never have come to
fruition without this strong, scholarly background in Roman Catholi-
cism. Providence continues to be at the forefront of my heart and mind.
In addition, the Jesuit community at Bishop Connolly High School in
Fall River, Massachusetts must be credited with unlocking the flexibility
of Catholicism while nurturing an academic skepticism of the Church.
The Brothers of Christian Instruction at Connolly offered another per-
spective of the same faith. Combined with regular attendance at diocesan
parishes across the Atlantic World, these viewpoints made me increas-
ingly aware that the Catholic Church was changeable and vibrant; not
one thing, but many.
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