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of the era but, as they were ecclesiastically affiliated, also church leaders’ attempt to utilize, yet control, lay enthusiasm. Decrees emanating from reform councils held in 1059 by Pope Nicholas II, and in 1063 by Pope Alexander II, codified the establishment of these semi-religious orders but stipulated that members were required to lead apostolic lives of chastity and service and follow a set rule. 41 Still, these canons were not attached in the same way as the traditional monastic orders to the institutional church. Founded by urban lay men, they were thus
content in ways that might be acceptable to the those within the institutional church. In any event, only in the 1640s would the circumstances for publication change dramatically. With, and perhaps because of, his remaining circumspect in his arguments, with careful couching of his content, Article gained John Hansley’s imprimatur in 1640. Conclusion
analysis. She suggests that the Irish religious market has evolved from being monopolistic 14 Eamon Maher and Eugene O’Brien to becoming more pluralist, and she goes on to explore the nature of today’s religious market in Ireland from the perspective of the Celtic Tiger values as echoed by religious market theories and by the post- secularization theory. Finally, Brendan Geary looks at how assumptions about the Catholic Church have been shattered by the reports of child sexual abuse and their subsequent cover-ups, and he examines how the institutional Church has
Chapter 2, but in his case he directly challenges some aspects of the image of early medieval Ireland as a land of saints and scholars. That particular idea, cherished by generations of Catholics in the nineteenth and twentieth centuries as a totem of a holy and learned tradition, is now open to serious question. What can be said of the early medieval period is that Ireland did indeed contribute enormously to the development of European civilisation. However, the institutional church far from being of positive benefit to early Christian Ireland was by turns domineering
‘good name’ of the Church and too little concern for victims.65 The winter 2005 issue contained several articles criticising responses by the institutional Church to the scandal of abuse. A 2010 essay, ‘No Cheap Grace’ by Seamus Murphy SJ, published in response to the Ryan and Murphy reports on child sexual abuse, bluntly started with ‘three simple facts’: a large number of priests had sexually assaulted children during the last forty FANNING 9781784993221 PRINT.indd 71 19/01/2016 13:25 72 Irish adventures in nation-building years; their superiors made no serious
which to give voice and to spread the good news. By revealing the power of love to the world the artist performs the service of the priest. Whereas the institutional church is ministered by ‘priested peasant[s] . . . who [are] but schooled in the discharging of a formal rite . . . [the secular artist would be] . . . a priest of eternal imagination, transmuting the daily bread of experience into the radiant body of everliving life’ (Joyce, 2003: 240). That artist/priest carries out his mission in Ulysses by faithfully recording epiphanies of philia in the networks of
worship in Canada was, for instance, much influenced by the New England tradition of seasonal fasts and thanksgivings. 43 Another significant development, one that encouraged the further proliferation of special acts of worship, was that churches increasingly took responsibility for ‘national’ worship and appointed special days and prayers on their own authority. This, the book suggests, reveals much about the public status of institutional churches in the colonies. Significance While little has been written
morality that are used to govern intimate behaviours, ethical judgements, and their public manifestations’ (Morgan and Roberts 2012 : 242). Moral regimes are related to reproductive governance, which is based on the mechanisms through which different historical configurations of actors – such as state institutions, churches, donor agencies, and non-governmental organisations (NGOs) – use legislative controls, economic inducements, moral injunctions, direct coercion, and ethical incitements to produce
(Chapter 7). In brief: the dwarf ’s eventual support of Una represents the broadly visible ‘services’ through which the visible institutional Church (or churches) may support, and even (allegorically) embody the functions of the invisible Church.48 These adiaphora include the forms and material ‘ornaments’ of worship, which 47 Lancelot Andrewes, Sermons of the Nativity and of Repentance and Fasting: Ninety-Six Sermons, 2 vols (Oxford: John Henry Parker, 1861), I, 283 (italics mine). Andrewes’s text was Eph. 1:10, and in the peroration excerpted here he quotes
Ireland and Irish Catholicism by dethroning the Church, Taylor’s framework is also sensitive to modernity’s ‘dangers’ and Catholicism’s capacity to respond. For Taylor, the Church does not disappear but, freed from alliances with political and social power, takes on a new character. The Irish Church is well positioned to do this since, for all the changes it has faced, it does retain an often-overlooked vibrancy. While there has been a collapse of faith in the institutional Church and its hierarchy, many local nuns, priests, brothers and lay ministers continue to find