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Irish-American fables of resistance
Eamonn Wall

Chicago’s business, social action, and Irish communities. The church calendar lists regular meetings of a variety of groups  –​one for ‘devotion to Our Lady’, one offering divorce support, a Jewish-​Catholic couples group, and a Bible study meeting, along with choir practice, community outreach, and liturgy meetings. Coming up the following month were a Valentine’s Day Mass, a civic forum on art as an expression of the sacred, a reading group meeting (Portrait of the Artist as a Young Man), and a Celtic St Patrick’s Day Mass followed by an Irish breakfast, a Mass

in Tracing the cultural legacy of Irish Catholicism
Louise Fuller

the 1970s, when mass attendance was at 91 per cent, some more aware clerical commentators were concerned that the disconnect between liturgy –​the language of religion –​and life was becoming so wide that it was almost impossible to bridge. Fr P.  J. Brophy, looking back on his youth, pointed out that in those days ‘pulpit and people talked the same language’; it was a time when ‘there were very few rival spectacles’ and devotions like Benediction satisfied people’s ‘modest longing for pageantry of some kind’ (Brophy 1974:  215). Fr Eamon Bredin in 1979 observed

in Tracing the cultural legacy of Irish Catholicism
A time of hope!
Vincent Twomey

dimension of these Catholic aid agencies has faded into the background as they become in effect secular NGOs, despite their appeal to Catholics for funds, such as Trócaire’s Lenten appeals, which are themselves spiritually dubious (as in using the liturgy for ideological purposes).This is all part of the secular Irish state coming of age. How did this come about? The recent scandals alone cannot explain it. It seems to this writer that the cause may be cultural in nature. Though the majority are Catholic by birth, the general trend among our contemporaries is that of

in Tracing the cultural legacy of Irish Catholicism
Sharman Kadish

London cost a few hundred pounds. A much more typical suburban synagogue in 1930s Leeds was the Chassidishe shul [Hasidic synagogue] built at 46–48 Spencer Place in 1932–5. 50 This congregation had been founded in 1897. Although Ashkenazi, they worshipped according to the distinctive Nusach Ari (or variant ‘Sephardish’ – but not Sephardi) liturgy used by some Hasidic sects. Their original home was on the first floor of an ‘old’ gas-lit building at the corner of Hope and Bridge Streets. Street widening in 1907 and the creation of New

in Leeds and its Jewish Community
Karin Fischer

catechetical dimension and directly relates religious education to faith formation as an important part of the teacher’s work. The Catholic Preschool and Primary Religious Education Curriculum has four interrelated strands, ‘Christian Faith, Word of God, Liturgy and Prayer, and Christian Morality.’73 Judging by the continued insistence on sacramental preparation and by the fact that schools are still asked to ‘facilitate children who wish to “opt out” of faith formation’,74 this move appears to represent a limited acknowledgement of the existence of non-Catholic children in

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