This book provides a review and consideration of the role of the Catholic Church in Ireland in the intense political and social changes after 1879 through a major figure in Irish history, Michael Logue. Despite being a figure of pivotal historical importance in Ireland, no substantial study of Michael Logue (1840–1924) has previously been undertaken. Exploring previously under-researched areas, such as the clash between science and faith, university education and state-building, the book contributes to our understanding of the relationship between the Church and the state in modern Ireland. It also sets out to redress any historical misunderstanding of Michael Logue and provides a fresh perspective on existing interpretations of the role of the Church and on areas of historical debate in this period.
historical setting, but a composite part of a ‘liberationist’
Investigating Catholic women’s sexual experience
Throughout the history of the
CatholicChurch, the meaning and function of sex had been considered to
be trans-historical, prescribed by the strictures of
natural law. That the Church’s definition of sexuality could be shaped
by human intervention represented a
Scotland’s CatholicChurch before
For much of the period between the Reformation and the nineteenth century,
Catholicism existed on the periphery of Scottish society, its survival fraught
with uncertainty in an atmosphere of institutionalised anti-Catholicism and
extreme poverty. The Scottish Mission, a term used to describe the CatholicChurch in Scotland between 1603 and 1878, when it had no formal governing
hierarchy, had been thrown into complete disarray by the Reformation. Those
who remained Catholics went underground, keeping their
Irish Women and the Creation of Modern Catholicism is the only book-length study of lay Catholic women in modern Irish history. Focusing on the pivotal century from 1850 to 1950, it analyses the roles that middle-class, working-class, and rural poor lay women played in the evolution of Irish Catholicism and thus the creation of modern Irish identities. This project demonstrates that in an age of Church growth and renewal stretching from the aftermath of the Great Famine through the early years of the Irish Republic, lay women were essential to all aspects of Catholic devotional life, including both home-based religion and public Catholic rituals. It also reveals that women, by rejecting, negotiating, and reworking Church dictates, complicated Church and clerical authority. Irish Women and the Creation of Modern Catholicism re-evaluates the relationship between the institutional Church, the clergy, and women, positioning lay Catholic women as central actors in the making of modern Ireland. It also contests views that the increasing power of the Catholic Church caused a uniform decline in Irish women’s status after the Great Famine of the 1840s, revealing that middle-class, working-class, and rural poor lay women fought with their priests, dominated household religion, and led parish rituals, thus proving integral to the development of a modern Irish Catholic ethos and culture.
Identity is contingent and dynamic, constituting and reconstituting subjects with political effects. This book explores the implications of Protestant and 'British' incursions for the development of Irish Catholic identity as preserved in Irish language texts from the early modern period until the end of Stuart pretensions. Questions of citizenship, belonging, migration, conflict, security, peace and subjectivity are examined through social construction, post-colonialism, and gendered lenses from an interdisciplinary perspective. The book explains the issue of cultural Catholicism in the later middle ages, by way of devotional cults and practices. It examines Catholic unionism vis-a-vis Victorian politics, military and imperial service, the crown, and the position of the Catholic Church with relation to the structures of the state in Ireland. In particular the North American experience and especially the importance of the USA for consolidating a particular interpretation of Irish Catholic nationalist identity, is explored. Children studied in English Catholic public schools like Stonyhurst and Downside where the establishment Irish Catholics and rising mercantile classes sought to have the characteristics of the Catholic gentleman instilled in their progeny. The book sets out to detect the voices of those Catholic women who managed to make themselves heard by a wider audience than family and friends in Ireland in the years between the Act of Union of 1800 and independence/partition. It considers what devotional interests both Gaelic Irish and Anglo-Norman actually shared in common as part of a wider late medieval Catholic culture.
Irish identity and the future of Catholicism
Irish identity and the future of
It is a truism to say that the CatholicChurch came to dominate both
the public identity and the personal values of the great majority of the
Irish people from the middle of the nineteenth century until recent times.
Now, in the wake of the gradual rise of urban, secular Anglo-American
cultural norms on the one hand and the clerical abuse crisis on the other,
that dominance has been shattered.1 Dermot Keogh has written that the
CatholicChurch in Ireland now
This book examines the changing nature of Catholicism in modern Scotland by placing a significant emphasis on women religious. It highlights the defining role they played in the transformation and modernisation of the Catholic Church as it struggled to cope with unprecedented levels of Irish migration. The institutions and care-networks that these women established represented a new age in social welfare that served to connect the church with Scotland's emerging civil society. The book examines how the church reacted to liberalism, legislative reform, the rise of evangelicalism and the continued growth of Irish migration between the late 1820s and the late 1850s. A mutual aversion to the Irish and a loyalty to nation and state inspired a recusant and ultramontane laity to invest heavily in a programme of church transformation and development. The recruitment of the Ursulines of Jesus, the first community of nuns to return to Scotland since the Reformation, is highlighted as a significant step towards legitimising Catholic respectability. The book focuses on the recruitment and influence of women religious. It also focuses on the issue of identity by considering how gender and ethnicity influenced the development of these religious communities and how this was connected with the broader campaign to transform Catholic culture in Scotland. The book also examines the development of Catholic education in Scotland between the late 1840s and 1900 and prioritises the role played by women religious in this process.
‘Not because they are Jews’:
the CatholicChurch in Salford and
[The Quakers have] done golden deeds for the refugees here and the helpless
victims of totalitarian brutality abroad … But why, in heaven’s name, do we
time and again find these services of elementary good fellowship left only to
the Quakers? Do no other religions feel any obligations …? Or are they all so
sanctimonious that they can’t do a good turn without wanting to stuff a hymn
or sermon down the recipient’s throat in return?
From an article on the Manchester Quakers in the Manchester
who agitated for change, and the dynasty relied heavily on repression for control. This could be counter-productive, sometimes rallying the opposition, particularly in Hungary, which, in the 1850s, underwent a cultural revival that defied power. 5
One prominent institution, the CatholicChurch, stood by the Habsburgs throughout the revolutionary period and endorsed the dynasty as it pursued an authoritarianism that suppressed political freedoms. In 1855, a concordat – an agreement between the Vatican and the state – rewarded the Church. 6 This enshrined
The fraught relationship between women and the Catholic Church in Ireland
Irreconcilable differences? The fraught
relationship between women and
the CatholicChurch in Ireland
In the introduction to From Prosperity to Austerity, Eamon Maher and Eugene
O’Brien write, in the context of attempts to voice caution during the Irish
boom, that the consensus between government, the media and business interests
held ‘that anyone who opposed the current ideology was against progress, was
rooted in the past, or was incapable of seeing the benefits to all of our exceptional prosperity’ (2014: 5). The