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
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 TudorIreland: 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
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
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 TudorIreland (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
TudorIreland 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