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Michael G. Cronin

is Catholicism or, more specifically, ‘Roman’ Catholicism. Irish Catholicism, according to Murphy, needed to look outward to European Catholic culture to avoid being co-opted by ‘the Victorians’. The contrast between ‘Irish’ and ‘European’ Catholicism was a characteristic trope used by mid-century Irish intellectuals, especially O’Faoláin, for whom a democratic Catholic European worldview offered a sustaining alternative both to an Irish Catholic nationalism in which the individual is suffocated by the imperatives of collective development and to an Anglo

in Impure thoughts
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Church polity and politics in the British Atlantic world, c. 1635–66
Elliot Vernon

episcopalian theorists such as Herbert Thorndike, Jeremy Taylor and Henry Hammond, while discussed in this volume by Benjamin Guyer, are somewhat underrepresented in the historical literature, with J.W. Packer’s 1969 monograph The transformation of Anglicanism remaining a key survey of this field.10 Also missing from this volume are debates on polity within British and Irish catholicism during the period. This omission, together with that of Ireland, was due to not being able to find a scholar to write a chapter for this collection at the time of commissioning the chapters

in Church polity and politics in the British Atlantic world, c. 1635–66
Schoolboy literature and the creation of a colonial chivalric code
J.A. Mangan

or elaboration of plot, just as school life unfolds itself without a “plot” in the novelist’s sense of the word’. 50 Its importance here lies in its essential message of reconciliation through the ultimate identification of both school and hero with manly images and the imperial cause. The message for the reader is unambiguous – Irish Catholicism can successfully adjust to Australian loyalty to

in Imperialism and juvenile literature
The Irish experience
Margaret Ward

improve land holdings gave rise to important demographic and cultural changes: restricted opportunities for marriage and changes in inheritance patterns were underpinned by a new puritanism in matters of sexual morality. Native Irish-speakers had either perished or left the country and Irish Catholicism lost the remnants of an easy-going Gaelicism which had not attempted to regulate

in Gender and imperialism
Dominic Bryan, S. J. Connolly, and John Nagle

-enlarged residential districts had important implications for the creation of separate associational cultures. This was particularly the case for the numerically much weaker Catholic population. By the third quarter of the nineteenth century Irish Catholicism was undergoing what has been described as a ‘devotional revolution’, characterised by the introduction of a whole range of new ceremonial practices. In most parts of Belfast, however, any public display of Catholic ritual or religious imagery remained out of the question. Even in the absence of provocation, Catholic churches

in Civic identity and public space
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Reformatory and industrial schools and twentieth-century Ireland
Eoin O’Sullivan

a minority of Catholic congregations had any direct involvement in them. Rather, a very small number of congregations, primarily native Irish congregations – particularly the Sisters of Mercy and the Christian Brothers – aided by imported French congregations based on the mission of their founding members, operated these schools. In terms of hierarchy within Irish Catholicism, these congregations did not have a high status in comparison with for example, the Jesuit Fathers or the Loreto Nuns. In addition to the role of the state and the Catholic Church

in Defining events
Simplicity and complexity in Father Ted
Karen Quigley

centuries-old colonial tropes of the ‘simple’ Irish peasant and the ‘complex’ British landowner continue to permeate such perceptions, it cannot be denied that cultural stereotypes of Ireland and Irishness have always included variations on drunken stupidity, mystical spirituality and fervent Catholicism. However, when the global gaze fixed on Ireland in 2015 as it became the first country in the world to legalise same-sex marriage by popular vote, and again in 2018 with the removal of the country's long-held constitutional ban on abortion, the persistent image of Ireland

in Complexity / simplicity
Aspects of Gaelic letters
Diarmaid Ó Doibhlin

1607 and took holy orders in 1609. He died quite suddenly in November 1614 at St Anthony’s College, Louvain where he had risen to the rank of guardian. Three years before his death, he published a small Catechism at Antwerp, which laid out in more simple Irish the basic tenets of the Catholic faith as outlined at the Council of Trent. 42 Copied again and again into manuscripts in the north and south of Ireland, one could argue that it formed the catechetical basis of Irish Catholicism down to the late nineteenth century. Ó hEodhasa simplified the discourse, and

in The plantation of Ulster
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Turning towards a radiant ideal
Kieran Keohane and Carmen Kuhling

sterile mimetic repetition in a dead church. But Joyce’s apostasy does not throw the divine child out with the bathwater of Irish Catholicism. Instead, the Portrait is an account of a spiritual transformation wherein the artist, awakened by eros, becomes a secular priest of philia and agape, whose true vocation is to grasp and express transcendent divinity, as it is manifest in the immanent order of society and everyday life. A Portrait of the Artist exemplifies the conversion experience in terms of the structure of a rite de passage. It begins when the Director of the

in The domestic, moral and political economies of post-Celtic Tiger Ireland
Catholicism and devotion in The Smiths
Eoin Devereux

’, ‘Heavenly’, ‘God Knows’, ‘Lord Knows’ and ‘Oh God’. The shaming and guilt-inducing processes associated with mid-twentieth-century (Irish) Catholicism are in evidence in many songs, especially in reference to the body and sexual expression, and sexual incapacity in particular. The loss of childhood innocence in the face of sin and corruption is a core theme on the band’s first album. Furthermore, there are abundant references in Morrissey’s lyrics to the Devil, to Hell, to Heaven, to evil, to the sacred, to the unholy, to sin, to loss of faith, to devotion, to lies and to

in Why pamper life's complexities?