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Salvador Ryan

Jefferies’ argument mirrors that of E.  Duffy’s The Stripping of the Altars: Traditional Religion in England, 1400–1580 (New Haven, CT and London: Yale University Press, 2002) with respect to England.  9 Lynch, ‘Religion in late medieval Ireland’, p.  3; O’Dwyer, Towards a History of Irish Spirituality, p. 135; S. Ellis takes a more cautious approach in Tudor Ireland: Crown, Community and the Conflict of Cultures, 1470– 1603 (London and New York: Longman, 1985). 10 R. Atkinson (ed.), The Passions and Homilies from Leabhar Breac (Dublin: Royal Irish Academy, 1887); The

in Irish Catholic identities
David Finnegan

common sentiments and ideals circulating in the community, adapting a wider religious doctrine and ethic to the special needs and interests of a culturally distinct and historically selfconscious population’.40 Notes  1 B. Bradshaw, The Irish Constitutional Revolution of the Sixteenth Century (Cambridge: Cambridge University Press, 1979), ch. 1.  2 R. D.  Edwards, Church and State in Tudor Ireland (London: Longman, 1935), pp. 54–5.  3 The National Archives (London) State Papers Ireland (TNA SPI) 63/6/57.  4 TNA SPI 63/12/50.  5 TNA SPI 63/30/88.  6 W. M

in Irish Catholic identities
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Andrew R. Holmes

Tudor Ireland and the comparative success of Scottish Presbyterianism in Ulster. Yet his comments established some of the principal themes of Presbyterian interpretations of Patrick. Despite the controversies of the early modern period, Reid maintained that there was ‘considerable unanimity’ amongst scholars that the early Irish Church, ‘though not free from error, differed most materially and for a length of time, from that of Rome’. The free and commanded use of the Scriptures – the inculcation of the doctrines of grace and of the efficacy of the sacrifice and

in Making and remaking saints in nineteenth-century Britain