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A tale of two traumas
Brendan Geary

. Fairness is important and children develop a belief that if you keep God’s rules (don’t sin) you will be rewarded. Some people remain at this stage throughout their lives. A lot of traditional Irish Catholicism was rule-­based; moral behaviour was strongly related to adherence to Church discipline, especially in the area of sexual morality. Fowler suggests that most people reach Stage 3, which he calls Synthetic–Conventional faith. It is non-­analytical – therefore synthetic – and is characterized by conformity – therefore conventional, and this is achieved in

in From prosperity to austerity
The Catholic Church during the Celtic Tiger Years
Eamon Maher

1 Crisis, what crisis? The Catholic Church during the Celtic Tiger years Eamon Maher Any book purporting to offer a socio-­cultural critique of the Celtic Tiger cannot fail to deal with the thorny issue of Irish Catholicism. There is a commonly held belief that the Celtic Tiger hastened a wave of aggressive secularism that proved fatal to the hallowed status of organized religion in Ireland, and particularly to the majority faith, Roman Catholicism. However, such a perspective fails to recognize the steady decline in vocations to the priesthood from the beginning

in From prosperity to austerity
Catherine Maignant

Catholicism, the majority religion in Ireland, this particularly impacted on obedience, as is evidenced by the contrast between the proportion of people who identify as Catholics and those who trust the Church and respect its moral dictates. The pick and choose or à la carte attitude has become the norm, particularly in the area of tolerance and sexual morality. The sacralization of the body, and the ‘feel-­good’ ideal, have replaced the shame and guilt which were the trademark of Irish Catholicism since the nineteenth century. Self-­denial has been replaced by self

in From prosperity to austerity
Abstract only
Joseph Webster

this perspective, Derek is making a positive statement about what it means to be an Orangeman alongside one’s fellow Orange brethren. Put simply, Derek is talking not just about hate, but also about love, a love of British Protestantism that is inseparable from a hatred of Irish Catholicism. Much of the ethnography above can be interpreted thus. In wanting to eject Catholics attending the pensioners club in the Orange Hall, or in writing ‘No Catholics allowed’ on the back of an organ donor card, Dennis is positively enacting fraternal love, a love that embraces

in The religion of Orange politics
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
Abstract only
Joseph Webster

Irishness, Catholicism, and anti-Britishness. Sectarian attacks on war memorials were said to constitute a clear case of how the memory of fallen soldiers – as with the memory of martyred Covenanters – was under attack in Scotland. For example, in 2016 the cenotaph in Coatbridge (commemorating those killed during the First World War) was scrawled with pro-IRA graffiti, with phrases including IRA, PIRA (Provisional IRA), Provos, and 1916 – a reference to the Easter Rising, the hundredth anniversary of which was being widely commemorated in Ireland and elsewhere at the time

in The religion of Orange politics
Brian Hanley

and the Angelus on the national radio, and Radio Eireann itself … This was the public value system which was restraining the latent violence in our nation.161 Fennell suggested that ‘the two pillars of this system of civil values were Irish Catholicism and Sinn Féin nationalism – that remarkable synthesis of all the elements in Irish nationalism which was achieved between 1916 and 1921’.162 Now, Fennell saw the same forces that favoured liberalization as intent on undermining nationality. Despite his desire to include Ulster Protestants in a new Ireland, he

in The impact of the Troubles on the Republic of Ireland, 1968–79
Karin Fischer

traditional moral teachings and the reality and diversity of social mores in any given society on an individual’s moral compass and sense of moral coherence. 195 S chools, ethos and inclusion 195 At the same time, we have already alluded to the fact that it is the cultural, historically charged dimension of Irish Catholicism that has been influential in the perpetuation of the system rather than a religious discourse, strictly speaking. Members of the Irish Catholic Church may be said to be themselves influenced by this cultural, historical (rather than strictly

in Schools and the politics of religion and diversity in the Republic of Ireland
The place of religion
Karin Fischer

once a week, as against 81 per cent in 1990.34 Figures from 2012 show a further decline in attendance, to 34 per cent on average, with a low of 14 per cent in the Dublin area.35 There is in fact a whole gradation between believers who may not attend Church any more but would still describe themselves as religious and those who are also sometimes called ‘cultural Catholics’ because they have only retained the cultural dimension of traditional Irish Catholicism. Hence the use of the phrase ‘à la carte Catholicism’ to describe the new religious reality. Some have also

in Schools and the politics of religion and diversity in the Republic of Ireland