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Niall Coll

of Irish Catholicism purely in terms of the sexual abuse crisis would be, of course, to overlook the broader secularising societal changes in the west, affecting both Catholics and Protestants. The influential Canadian philosopher Charles Taylor, thinking from the perspective of what he calls north Atlantic civilisation, has provocatively asked, ‘Why was it virtually impossible not to believe Irish identity and the future of Catholicism 367 in God in, say, 1500 in our Western society, while in 2000 many of us find this not only easy, but even inescapable?’34

in Irish Catholic identities
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Frederick Lucas and social Catholicism in Ireland
Patrick Maume

nationalism had many tensions. Two concerned the ‘Catholic Whig’ project, associated with higher-class Catholic schools and the upper clergy, of creating an Irish Catholic professional class to participate in the administration of Ireland and the wider British world; and relations between Irish and English Catholics. The prestige and influence of the English Catholic revival was a source of strength to Irish Catholicism, while English Catholic apologists often cited Irish popular Catholicism as shaming British unbelief. At the same time, Irish Catholics were widely

in Irish Catholic identities
Patrick Browne (c.1720–90), an Irish botanist and physician in the West Indies
Marc Caball

This chapter provides a fascinating account of the life and career of the Co. Mayo-born Patrick Browne, author of The Civil and Natural History of Jamaica. It situates him in the overlapping transatlantic worlds of Irish Catholicism and British colonialism, detailing his French education, periods spent in Jamaica, Montserrat and Antigua, and his pursuit of medicine and botany. The chapter depicts an individual who adapted himself readily to a variety of settings in England, France, Irish-speaking Connacht and the West Indies. The importance of Browne’s writings as well as their circulation in print and manuscript are also explored.

in Early Modern Ireland and the world of medicine
Tuairim and cultural conservatism
Tomás Finn

, 1990), p. 72. See carlson, ‘introduction’, in carlson (ed.), Banned in Ireland, pp. 9–18; adams, Censorship, p. 146; ferriter, Occasions, pp. 308, 385, 388; kenny, Goodbye to Catholic Ireland, pp. 141, 148–9, 155, 159–60. connolly, ‘censorship’, p. 151. many of the quotations that follow are from this article. James h. murphy, ‘introduction’, in James h. murphy (ed.), No bland facility: selected writings on literature, religion and censorship (gerrard’s cross: colin Smythe limited, 1991), p. 7. fuller, Irish Catholicism, pp. 63–4. patrick hannon, ‘heart in pilgrimage

in Tuairim, intellectual debate and policy formulation
Open Access (free)
Sarah Roddy

7 Roddy_Population_Printer.indd 7 15/09/2014 11:47 Introduction emigration for the increasingly fractious relationship between Protestant and Catholic in Ireland are likely to have promoted considerable comment. If historians of Irish emigration therefore have an incomplete understanding of the Irish churches’ engagement with the matter, what of religious historians’ grasp on migration? The most prolific and influential historian of nineteenth-century Irish Catholicism, Emmet Larkin, has recognised the significance of emigration to the church in two discrete

in Population, providence and empire
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Oliver P. Rafferty

Tridentine reform was the Jesuit order, the Society of Jesus. Almost at the beginning of its existence the Jesuits had become involved in the affairs of Ireland and although the 1542 mission to the country, which lasted only one month, gave a bleak assessment of the state of Introduction 7 Catholicism, nevertheless Ireland would become an important centre for Jesuit activity, even though for a ten-year period (1585–95) the Jesuits were absent from the country. Their activity and role in shaping the religious identity of Irish Catholicism in the late sixteenth and

in Irish Catholic identities
Cara Diver

behaviour – the rise in illegitimate births, couples’ increased willingness to use contraception, and the growing popularity of co-habitation before marriage – pointed to a drift away from the tenets of the Church.26 Although the Catholic Church remained immensely influential in the mid-twentieth century, some scholars trace the stirrings of change to the 1950s. In her study of Irish Catholicism in the latter half of the twentieth century, Louise Fuller argues that Irish intellectuals, given a voice in the magazine The Furrow, began to perceive the Church as

in Marital violence in post-independence Ireland, 1922–96
Eamon Darcy

recognised the existence of divergent views on Irish Catholic politics and attempted to paper over these significant divisions. From the beginning attempts were made to integrate political factions into the confederate fold. The first pronouncements of the General Assembly capture contemporary fears over the deep divisions within Irish Catholicism that threatened confederate unity and stressed how these politics were shaped by ethnicity.28 Order 14 called for the ‘avoiding of national distinction’ between Irish, Old English, Welsh, English and Scottish Catholics on the

in Ireland in crisis
Anne Kane

their old understandings, and to engage collectively in forging a new form of Irish nationalist identity. Neither the ICC, nor its representatives, or lay activists who appropriated Irish Catholic symbolic elements were able to control how those elements were interpreted, especially as Catholic discourse was constantly expressed in dialogue with other discourses. In short, Irish Catholicism was a determinative factor in the Irish Land War, but often not as the institution or its members intended. It was the process and outcome of symbolic construction through

in Land questions in modern Ireland
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Bryce Evans

‘foster mother’ to an Irish corporative system and backed it for that reason. The historian John Whyte argued that Irish Catholicism was becoming ‘increasingly right-wing’104 in this period. This holds true in the social and cultural sphere post-war, but is less clear-cut in the heavily regulated economic realm operative during the Emergency, where profiteering was a key concern. In this respect, Irish Catholic social thought was indeed ‘right-wing’ in advocating market practices of mutuality redolent of a bygone medieval order. But Catholic theorists also condemned the

in Ireland during the Second World War